John 10:10

John 10:10 in Multiple Translations

Berean Standard Bible BSB

The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness.

King James Version KJV

The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

American Standard Version ASV

The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.

Bible in Basic English BBE

The thief comes only to take the sheep and to put them to death: he comes for their destruction: I have come so that they may have life and have it in greater measure.

Free Bible Version FBV

The thief comes only to steal, kill, and destroy. I've come to bring you life, life full to overflowing.

Geneva Bible 1599 GNV

The theefe commeth not, but for to steale, and to kill, and to destroy: I am come that they might haue life, and haue it in abundance.

Young's Literal Translation YLT

'The thief doth not come, except that he may steal, and kill, and destroy; I came that they may have life, and may have [it] abundantly.

World English Bible WEB

The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.

Noah Webster Bible WBS

The thief cometh not, but to steal, and to kill, and to destroy: I am come that they may have life, and that they may have it more abundantly.

Douay-Rheims 1899 DRV

The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly.

Translation for Translators T4T

Thieves come to a sheep pen only to steal or kill or destroy sheep [MET]. Similarly, your religious leaders injure God’s people spiritually. But I have come in order that people may have eternal/spiritual life, and that they may have abundantly all they need to sustain them spiritually.

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Berean Amplified Bible — John 10:10

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 10:10 Interlinear (Deep Study)

BIB

GRK ο κλεπτης ουκ ερχεται ει μη ινα κλεψη και θυση και απολεση εγω ηλθον ινα ζωην εχωσιν και περισσον εχωσιν

ο ho G3588 the/this/who Art-NSM

κλεπτης kleptēs G2812 thief Noun-NSM

ουκ ou G3756 no Particle-N

ερχεται erchomai G2064 to come/go Verb-PNI-3S

ει ei G1487 if COND

μη mē G3361 not Particle-N

ινα hina G2443 in order that/to Conj

κλεψη kleptō G2813 to steal Verb-AAS-3S

και kai G2532 and Conj

θυση thuō G2380 to sacrifice Verb-AAS-3S

και kai G2532 and Conj

απολεση apolluō G622 to destroy Verb-AAS-3S

εγω egō G1473 I/we Pron-1NS

ηλθον erchomai G2064 to come/go Verb-2AAI-1S

ινα hina G2443 in order that/to Conj

ζωην zōē G2222 life Noun-ASF

εχωσιν echō G2192 to have/be Verb-PAS-3P

και kai G2532 and Conj

περισσον perissos G4053 excessive Adj-ASN

εχωσιν echō G2192 to have/be Verb-PAS-3P

Greek Word Study

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Greek Word Reference — John 10:10

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κλεπτης kleptēs G2812 "thief" Noun-NSM

A thief is someone who steals, taking things that don't belong to them. In the Bible, it's used in Matthew 6:19-20 to warn against storing up treasure on earth, where thieves can steal it.

Definition: κλέπτης, -ου, ὁ [in LXX for גַּנָּב ;] a thief: Mat.6:19-20 24:43, Luk.12:33, 39, Jhn.10:1, 10 12:6, 1Co.6:10, 1Pe.4:15. Fig., ὡς κ. ἐν νυκτί, 1Th.5:2 5:4 (κλέπτας, WH, txt., R, mg.; see Lft., Notes, 73; but cf. also M, Th., l.with), 2Pe.3:10, Rev.3:3 16:15. Metaphorical, of false teachers, Jhn.10:8.† SYN.: λῃστής, a robber, a brigand who plunders, openly, with violence; κ. is a thief who steals in secret, by fraud and cunning (Tr., Syn., § xliv) (AS)

Usage: Occurs in 16 NT verses. KJV: thief See also: 1 Corinthians 6:10; John 12:6; 1 Peter 4:15.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ερχεται erchomai G2064 "to come/go" Verb-PNI-3S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

κλεψη kleptō G2813 "to steal" Verb-AAS-3S

To steal means taking something without permission, like in Matthew 6:19-20 where Jesus warns against storing treasures that can be stolen. This verb is used in several places, including Romans 2:21 and Ephesians 4:28.

Definition: κλέπτω [in LXX for גָּנַב ;] to steal: absol., Mat.6:19-20 19:18, Mrk.10:19, Luk.18:20, Jhn.10:10, Rom.2:21 13:9, Eph.4:28; with accusative, Mat.27:64 28:13.† (AS)

Usage: Occurs in 11 NT verses. KJV: steal See also: Ephesians 4:28; Matthew 6:20; Romans 2:21.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

θυση thuō G2380 "to sacrifice" Verb-AAS-3S

To sacrifice means to offer something to God, often by killing an animal, as seen in Acts 14:13 and 1 Corinthians 10:20. This word is used to describe offering first fruits to a god. It involves slaying a victim or offering a sacrifice.

Definition: θύω [in LXX chiefly for זָבַח, also for שָׁחַט, etc. ;] as in c1.; __1. to offer first fruits to a god. __2. to sacrifice by slaying a victim, offer sacrifice: Act.14:13; with dative of person(s), Act.14:18; id. with accusative of thing(s), 1Co.10:20. __3. to slay, kill: Jhn.10:10, Act.10:13 11:7; with accusative of thing(s), Luk.15:23, 27 15:30; pass., Mat.22:4; τὸ πάσχα (Exo.12:21), Mrk.14:12; pass., Luk.22:7, 1Co.5:7.† (AS)

Usage: Occurs in 13 NT verses. KJV: kill, (do) sacrifice, slay See also: 1 Corinthians 5:7; John 10:10; Matthew 22:4.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απολεση apolluō G622 "to destroy" Verb-AAS-3S

This Greek word means to destroy or lose something completely, and is used in the Bible to describe physical or spiritual destruction, such as in Matthew 10:28 and John 6:39. It can also mean to perish or die. Jesus uses it to warn against causing others to stumble.

Definition: ἀπ-όλλυμι and ἀπολλύω [in LXX for אָבַד, etc. (38 words in all)]. __1. Act., __1 to destroy utterly, destroy, kill: Mk 124, 922, al.; τ. ψνχήν, Mat.10:28, al.; __2 to lose utterly: Mat.10:42, al.; metaphorically, of failing to save, Jhn.6:39 18:9. __2. Mid., __1 to perish; __(a) of things: Mat.5:29, Jhn.6:12, Heb.1:11 (LXX, al.; __(b) of persons: Mat.8:26, al. Metaphorical, of loss of eternal life, Jhn.3:15-16 10:28 17:12, Rom.2:12, 1Co.8:11 15:18, 2Pe.3:9. In οἱ ἀπολλὺμενοι, the perishing, contrasted in 1Co.1:18, al., with οἱ σωζόμενοι, the "perfective" force of the verb, WH. " implies the completion of the process of destruction," is illustrated (see M, Pr., 114 f.; M, Th., ii, 2:10); __2 to be lost: Luk.15:4 21:18. Metaphorical, on the basis of the relation between shepherd and flock, of spiritual destitution and alienation from God: Mat.10:6 15:24, Luk.19:10 (MM, see word; DCG, i, 191 f., ii, 76, 554; Cremer, 451) (AS)

Usage: Occurs in 85 NT verses. KJV: destroy, die, lose, mar, perish See also: 1 Corinthians 1:18; Luke 15:4; 1 Peter 1:7.

εγω egō G1473 "I/we" Pron-1NS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ηλθον erchomai G2064 "to come/go" Verb-2AAI-1S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

ζωην zōē G2222 "life" Noun-ASF

In the Bible, this word for life refers to both physical and spiritual existence, as seen in Luke 16:25 and Romans 5:10. It describes the life we have now and the life we'll have after rising from the dead. It's used to talk about the importance of living a good life.

Definition: ζωή, -ῆς, ἡ (ζάω), [in LXX chiefly for חַיִּים ;] life (in Hom., Hdt., = βίος, which see; later, existence, vita quâ vivimus, as distinct from βίος, vita quam vivimus; opposite to θάνατος); __1. of natural life: Luk.16:25, Act.8:33, 1Co.15:19, 1Ti.4:8, Heb.7:3, Jas.4:14; πνεῦμα ζωῆς, Rev.11:11; ψυχὴ ζωῆς ( Gen.1:30), Rev.16:3; of the life of one risen from the dead, Rom.5:10, Heb.7:16. __2. Of the life of the kingdom of God, the present life of grace and the life of glory which is to follow (Dalman, Words, 156ff.; Westc, Epp. Jo., 214ff.; Cremer, 272ff.): Jhn.6:51, 53 Rom.7:10 8:6, 10 Php.2:16, Col.3:4, 2Pe.1:3; αἰώνος (reff. supr.; DCG, i, 538a, ii, 30f.), Jhn.4:36 12:50 17:3, 1Jn.1:2, al.; τ. φῶς τῆς ζ., Jhn.8:12; ὁ Λόγος τ. ζ., 1Jn.1:1; ὁ ἄρτος τ. ζ., Jo 6:35, 48; δικαίωσις ζωῆς, Rom.5:18; μετάνοια εἰς ζ., Act.11:18; ἐν αὐτῷ ζ. ἦν, Jhn.1:4; ζ. ἡ ἐν. Χ. Ἰ., 2Ti.1:1; τὰ πρὸς ζωήν, 2Pe.1:3, al.; στέφανος τῆς ζ., Jas.1:12, Rev.2:10; χάρις ζωῆς (genitive expl.), 1Pe.3:7; ζ. καὶ εἰρήνη, Rom.8:6; ζ. καὶ ἀφθαρσία, 2Ti.1:10; ἀνάστασις ζωῆς, Jhn.5:29; βίβλος ζωῆς, Php.4:3, Rev.3:5; ξύλον ζωῆς, Rev.2:7; ὕδωρ ζωῆς, Rev.22:17; meton., of that which has life: τ. πνεῦμα, Rom.8:10; ῥήματα, Jhn.6:63; of one who gives life, Jhn.11:25 14:6, 1Jn.1:2; ἡ ἐντολή, Jhn.12:50. SYN.: see: βίος. (AS)

Usage: Occurs in 127 NT verses. KJV: life(-time) See also: 1 Corinthians 3:22; John 6:68; 1 Peter 3:7.

εχωσιν echō G2192 "to have/be" Verb-PAS-3P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περισσον perissos G4053 "excessive" Adj-ASN

This word means excessive or superior in quality or quantity. In John 10:10, it describes the abundant life that Jesus offers. It can also mean violent or extreme, as in Mark 6:51.

Definition: περισσός, -ή, -όν [in LXX for יֶתֶר and cogn. forms ;] __1. more than sufficient, over and above, abundant: Jhn.10:10, 2Co.9:1; with genitive (a popular substitute for πλειών, Bl., § 11, 3.4), Mat.5:37; id. with ellips. genitive, Mat.5:47 (EV, more than others; but see infr.); εκ περισσοῦ, Mrk.6:51, Rec., T. (on ὑπὲρ ὲκ π., see: ὑπερεκπερισσοῦ). Compar. neut., -ότερον: Luk.12:4, 48; with genitive, Mrk.12:33; adverbially (cf. περισσῶς), more abundantly, 2Co.10:8, Heb.6:17 7:15; with genitive, π. πάντων, 1Co.15:10; pleonast., μᾶλλον π., Mrk.7:36. __2. out of the common, pre-eminent, superior: Mat.5:47 (Thayer, see word, but see supr.); τὸ π., as subst., Rom.3:1; compar., -ότερος, with genitive, Mat.11:9, Luk.7:26; with subst., Mrk.12:40, Luk.20:47, 1Co.12:23-24, 2Co.2:7.† (AS)

Usage: Occurs in 25 NT verses. KJV: exceeding abundantly above, more abundantly, advantage, exceedingly, very highly, beyond measure, more, superfluous, vehement(-ly) See also: 1 Corinthians 12:23; Luke 7:26; Hebrews 6:17.

εχωσιν echō G2192 "to have/be" Verb-PAS-3P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Study Notes — John 10:10

Show Verse Quote Highlights

Context
Cross References
John 10:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 10:10
Jamieson-Fausset-Brown on John 10:10
Matthew Poole's Commentary on John 10:10
Trapp's Commentary on John 10:10
Ellicott's Commentary on John 10:10
Adam Clarke's Commentary on John 10:10
Cambridge Bible on John 10:10
Barnes' Notes on John 10:10
Whedon's Commentary on John 10:10
Sermons on John 10:10

Context — Jesus the Good Shepherd

8All who came before Me were thieves and robbers, but the sheep did not listen to them. 9I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture.

10The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness.

11I am the good shepherd. The good shepherd lays down His life for the sheep. 12The hired hand is not the shepherd, and the sheep are not his own. When he sees the wolf coming, he abandons the sheep and runs away. Then the wolf pounces on them and scatters the flock.

Cross References

	Reference	Text (BSB)
1	Luke 19:10	For the Son of Man came to seek and to save the lost.”
2	John 6:51	I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
3	John 12:47	As for anyone who hears My words and does not keep them, I do not judge him. For I have not come to judge the world, but to save the world.
4	John 3:17	For God did not send His Son into the world to condemn the world, but to save the world through Him.
5	John 6:33	For the bread of God is He who comes down from heaven and gives life to the world.”
6	1 Timothy 1:15	This is a trustworthy saying, worthy of full acceptance: Christ Jesus came into the world to save sinners, of whom I am the worst.
7	Matthew 20:28	just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
8	John 10:1	“Truly, truly, I tell you, whoever does not enter the sheepfold by the gate, but climbs in some other way, is a thief and a robber.
9	Hebrews 7:25	Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them.
10	Ezekiel 34:2–4	“Son of man, prophesy against the shepherds of Israel. Prophesy and tell them that this is what the Lord GOD says: ‘Woe to the shepherds of Israel, who only feed themselves! Should not the shepherds feed their flock? You eat the fat, wear the wool, and butcher the fattened sheep, but you do not feed the flock. You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty.

John 10:10 Summary

Jesus says that the thief, who is Satan, comes to hurt and destroy people, but He came to give us life and make it full and meaningful. This means that when we follow Jesus, we can experience joy, peace, and purpose, even in difficult times (John 16:33, Romans 8:28). Jesus is like a good shepherd who takes care of His sheep and protects them from harm, and He wants us to trust Him and follow Him so that we can have this kind of life (Psalm 23:1-4). By following Jesus, we can experience the abundant life that He promises, and we can trust Him to guide and protect us every step of the way.

Frequently Asked Questions

Who is the thief mentioned in John 10:10?

The thief refers to Satan, who comes to steal, kill, and destroy, as seen in John 8:44 and 1 Peter 5:8, where he is described as a roaring lion seeking to devour believers.

What does it mean to have life in all its fullness?

Having life in all its fullness means experiencing the abundant life that Jesus promises, which includes spiritual vitality, joy, and purpose, as seen in Psalm 16:11 and John 7:37-38.

How does Jesus' statement in John 10:10 relate to His role as the good shepherd?

As the good shepherd, Jesus lays down His life for the sheep, protecting them from the thief and providing them with eternal life, as seen in John 10:11 and John 10:28-29.

What is the contrast between the thief's intentions and Jesus' intentions?

The thief comes to steal, kill, and destroy, while Jesus comes to give life in all its fullness, highlighting the fundamental contrast between the kingdom of darkness and the kingdom of light, as seen in Colossians 1:13-14 and Acts 26:18.

Reflection Questions

What are some ways that Satan tries to steal, kill, and destroy in my life, and how can I resist his schemes?
What does it mean for me to experience life in all its fullness, and how can I pursue this kind of life?
How does Jesus' role as the good shepherd impact my daily life and my relationship with Him?
In what ways can I trust Jesus to protect me from the thief and provide for my spiritual needs?
What are some practical ways that I can 'come in and go out and find pasture' as a follower of Jesus, as mentioned in John 10:9?

Gill's Exposition on John 10:10

The thief cometh not but for to steal,.... That is his first and principal view; to steal, is to invade, seize, and carry away another's property.

Jamieson-Fausset-Brown on John 10:10

The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

Matthew Poole's Commentary on John 10:10

Look as it is with the true shepherd, that owneth the sheep, and whose the flock is; he cometh regularly into the care and conduct of it; he cometh into the sheepfold, to take care of the life and welfare of his sheep: but a thief and a robber, that climbeth into the window, and so gets into the sheepfold, he comes not there out of any good will to the sheep, but merely, by destroying the sheep to provide for himself. So it is with them that, without any call or derivation of authority from me, thrust themselves into the care and conduct of the church of God; they do it with no good design to the souls of people, not out of any care or respect unto their good, but merely that they may serve themselves in the ruin of my people’ s souls. But that is not my end in coming into the world: I am not come to destroy them, but to save them; I am come, that they might have a spiritual life, and at last eternal life; that they might live the life of grace here, and not fail of the life of glory hereafter; and not only that they may barely live, but that their life may abound, through the upholdings, strengthenings, quickenings, and comfortings of my holy and gracious Spirit; that my beloved may not only drink, but drink abundantly; not only live, but live abundantly furnished with all the affluences and accommodations of a spiritual life.

Trapp's Commentary on John 10:10

10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. Ver. 10. The thief cometh not but for to steal] However so sly heretics seek to insinuate with their pithanology and feigned humility, whereby they circumvent and beguile the simple, it is deadly dealing with them. Shun their society as a serpent in your way, as poison in your food. Spondanus (the same that epitomized Baronius) gives his reader Popish poison to drink so slyly, saith one, as if he were doing somewhat else, and meant no such matter. Perniciosissimum Hildebrandinae doctrinae venenum lectoribus ebibendum, quasi aliud agens, propinat. And learned Billius observes the like of Socrates, the ecclesiastical historian, a cunning Novatian. Swenckfeldius, who held many dangerous heresies, did yet deceive many by his pressing men to a holy life, praying frequently and fervently, &c., by his stately expressions, ever in his mouth, as of illumination, revelation, deification, the inward and spiritual man. (Scultet. Annal.) Some are so cunning in their cogging the dice, as St Paul phraseth it, εντηκυβεια, Ephesians 4:14; in the conveyance of their collusion, that, like serpents, they can sting without hissing; like cur dogs, suck your blood only with licking; and in the end kill you and cut your throats without biting. Muzzle them therefore, saith St Paul, and give them no audience. επιστομιζε, Titus 1:11; Titus 3:10. Placilla the empress, when Theodosius, senior, desired to confer with Eunomius the heretic, dissuaded her husband very earnestly; lest, being perverted by his speeches, he might fall into heresy. Anastasius II, Bishop of Rome, in the year 497, while he sought to reduce Acacius the heretic, was seduced by him. (Soremen, vii. 1.) A little leaven soon soureth the whole lump. One spoonful of vinegar will quickly tart a great deal of sweet milk, but a great deal of milk will not so soon sweeten one spoonful of vinegar. Error (saith a noble writer) is like the Jerusalem artichoke; plant it where you will, it overruns the ground and chokes the heart.

Ellicott's Commentary on John 10:10

(10) The thief cometh not, but for to steal.—Comp. Notes on John 10:1; John 10:8. The description of the thief is opposed to that of the shepherd, who constantly goes in and out and finds pasture. His visits are but rare, and when he comes it is but for his own selfish purposes, and for the ruin of the flock. Each detail of his cruel work is dwelt upon, to bring out in all the baseness of its extent the corresponding spiritual truth. I am come that they might have life.—More exactly, I came that they might have life. The pronoun should be emphasised. I came, as opposed to the thief. He does not further dwell upon the shepherd, but passes on to the thought of Himself, and thereby prepares the way for the thought of Himself as the Good Shepherd in the following verse. The object of His coming is the direct opposite of that of the thief, who comes only to steal and to kill and to destroy. He came once for all, that in Him the sheep may have life. (Comp. John 6:50-51.) The Sinaitic MS. inserts the word “eternal” here—“that they might have life eternal.” The word is probably not part of the original text, and the thought is rather of the present spiritual life which every believer now hath, and which will issue in eternal life. But comp. Note on John 10:28. And that they might have it more abundantly.—Better, and that they might have it abundantly. The word “more” is an insertion of the English version without any authority, and it weakens the sense. It is not that a greater is compared with a less abundance, but that the abundance of life which results through Christ’s coming is contrasted with the spiritual wants and death which He came to remove. This life is through Him given to men abundantly, overflowingly. We are reminded of the Shepherd-King’s Psalm singing of the “green pastures,” and “waters of rest,” and “prepared table,” and “overflowing cup”; and carrying all this into the region of the spiritual life we come again to the opening words of this Gospel, “And of His fulness did we all receive, and grace for grace” . . . “grace and truth came by Jesus Christ” (John 1:16-17).

Adam Clarke's Commentary on John 10:10

Verse 10. But for to steal, and to kill, and to destroy] Those who enter into the priesthood that they may enjoy the revenues of the Church, are the basest and vilest of thieves and murderers. Their ungodly conduct is a snare to the simple, and the occasion of much scandal to the cause of Christ. Their doctrine is deadly; they are not commissioned by Christ, and therefore they cannot profit the people. Their character is well pointed out by the Prophet Ezekiel, Ezekiel 34:2, c. Wo be to the shepherds of Israel, that do feed themselves! Ye eat the fat, and ye clothe you with the wool ye kill them that are fed: but ye feed not the flock, c, How can worldly-minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the centre of their souls! Wo to those parents who bring up their children merely for Church honours and emoluments! Suppose a person have all the Church's revenues, if he have God's wo, how miserable is his portion! Let none apply this censure to any one class of preachers, exclusively. That they might have life] My doctrine tends to life, because it is the true doctrine-that of the false and bad shepherds tends to death, because it neither comes from nor can lead to that God who is the fountain of life. Might have it more abundantly.] That they might have an abundance, meaning either of life, or of all necessary good things greater felicity than ever was enjoyed under any period of the Mosaic dispensation; and it is certain that Christians have enjoyed greater blessings and privileges than were ever possessed by the Jews, even in the promised land. If περισσον be considered the accusative fem. Attic, agreeing with ζωην, (see Parkhurst,) then it signifies more abundant life; that is, eternal life; or spiritual blessings much greater than had ever yet been communicated to man, preparing for a glorious immortality. Jesus is come that men may have abundance; abundance of grace, peace, love, life, and salvation. Blessed be Jesus.

Cambridge Bible on John 10:10

10. and to kill] To slaughter as if for sacrifice.I am come] Better, I came. ‘I’ is emphatic, in marked contrast to the thief. This is the point of transition from the first part of the allegory to the second. The figure of the Door, as the one entrance to salvation, is dropped; and that of the Good Shepherd, as opposed to the thief, is taken up; but this intermediate clause will apply to either figure, inclining towards the second one. In order to make the strongest possible antithesis to the thief, Christ introduces, not a shepherd, but Himself, the Chief Shepherd. The thief takes life; the shepherds protect life; the Good Shepherd gives it.that they might have] Rather, in both clauses, that they may have.have it more abundantly] Omit ‘more;’ it is not in the Greek, and somewhat spoils the sense. More abundantly than what? Translate, that they may have abundance.

Barnes' Notes on John 10:10

The thief cometh not ... - The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

Whedon's Commentary on John 10:10

10. The three characters are here not to be confounded. The thief is the religious impostor, the heretic, the schismatic, and the persecutor.

Sermons on John 10:10

	Sermon	Description
	The Lord Giveth by E.V. Hill	In this sermon transcript, Dr. Evie Hill delivers a heartfelt message at his wife's funeral. He reflects on the 32 years they spent together and the love and support she gave him.
	Victory Over One's Worst Enemy by Paris Reidhead	Paris Reidhead emphasizes that our greatest enemy is ourselves, revealing his personal struggles with spirituality and critical attitudes during his missionary work in Africa. He s
	Accountability to God - Part 2 by Leonard Ravenhill	Leonard Ravenhill emphasizes the critical need for accountability to God, illustrating the transformative power of genuine repentance and the pursuit of purity in the heart. He rec
	Fresh Faith Book Reading Clip by Jim Cymbala	In this sermon, the preacher emphasizes the diabolical work of Satan, who has no sympathy and seeks to rip people off every week. However, Jesus came to offer abundant life and can
	Abundant Life by Alan Redpath	In this sermon, the speaker shares two personal stories to illustrate the importance of belief and commitment. The first story is about a football game where the speaker successful
	Revival (Joseph) by Leonard Ravenhill	In this sermon, the preacher talks about the harsh treatment of slaves in the past, where they were chained and made to work as human horses. He emphasizes the importance of bringi
	If I Perish I Perish-01 Ministry From Esther by Major Ian Thomas	The sermon transcript discusses the concept of victorious living and spiritual experience. It emphasizes the importance of understanding the Bible as a whole and not detaching any