[25] De profugis, Opp. Mang., i. s. 566, Gfrörer, 1, s. 202. What is farther said of the λόγος: ἀφ’ οὒ πᾶσαι παιδεῖαι καὶ σοφίαι ῥέουσιν ἀένναοι may be compared with [John iv. 14], [vi. 35], [vii. 38]. [↑]
[26] See Lücke’s History of the interpretation of this passage in his Comm. 2, Appendix B, p. 727 ff. [↑]
[28] Comp. Bretschneider, Probab., pp. 56, 88 ff. [↑]
[29] In relation to this chapter, I entirely approve the following remark in the Probabilia (p. 56): videretur—Jesus ipse studuisse, ut verbis illuderet Judæis, nec ab iis intelligeretur, sed reprobaretur. Ita vero nec egit, nec agere potuit, neque si ita docuisset, tanta effecisset, quanta illum effecisse historia testatur. Comp. De Wette, exeg. Handb., 1, 3, s. 6. [↑]
[30] E.g. by Tholuck and Lücke. The latter, however, allows that it is rather an incipient than a complete parable. Olshausen also remarks, that the discourses of the Shepherd and the Vine are rather comparisons than parables; and Neander shows himself willing to distinguish the parable presented by the synoptists as a species, under the genus similitude, to which the παροιμίαι of John belong. [↑]
| [x. 27]: τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτά· [28]: καὶ ἀκολουθοῦσί μοι. | [x. 3]: καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει. [14]: καὶ γινώσκω τυ ἐμα [4]: καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ. |
Also κἀγω ζωὴν αἰώνιον δίδωμι αὐτοῖς corresponds to ἐγὼ ἠλθον, ἳνα ζωὴν ἔχωσι, [v. 10], and καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου is the counterpart of what is said [v. 12] of the hireling who allows the sheep to be scattered. [↑]