John 10:1
New International Version
"Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.

New Living Translation
"I tell you the truth, anyone who sneaks over the wall of a sheepfold, rather than going through the gate, must surely be a thief and a robber!

English Standard Version
“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber.

Berean Study Bible
“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.

Berean Literal Bible
"Truly, truly, I say to you, the one not entering in by the door to the fold of the sheep, but climbing up another way, he is a thief and a robber.

New American Standard Bible
"Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.

King James Bible
Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

Christian Standard Bible
"Truly I tell you, anyone who doesn't enter the sheep pen by the gate but climbs in some other way is a thief and a robber.

Contemporary English Version
Jesus said: I tell you for certain only thieves and robbers climb over the fence instead of going in through the gate to the sheep pen.

Good News Translation
Jesus said, "I am telling you the truth: the man who does not enter the sheep pen by the gate, but climbs in some other way, is a thief and a robber.

Holman Christian Standard Bible
"I assure you: Anyone who doesn't enter the sheep pen by the door but climbs in some other way, is a thief and a robber.

International Standard Version
"Truly, I tell all of you emphatically, the person who doesn't enter the sheepfold through the gate, but climbs in by some other way, is a thief and a bandit.

NET Bible
"I tell you the solemn truth, the one who does not enter the sheepfold by the door, but climbs in some other way, is a thief and a robber.

New Heart English Bible
"Truly, truly, I tell you, one who does not enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber.

Aramaic Bible in Plain English
“Timeless truth I speak with you: whoever enters not by the gate to the sheepfold, but comes up from another place, is a thief and a robber.”

GOD'S WORD® Translation
"I can guarantee this truth: The person who doesn't enter the sheep pen through the gate but climbs in somewhere else is a thief or a robber.

New American Standard 1977
“Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.

Jubilee Bible 2000
Verily, verily, I say unto you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

King James 2000 Bible
Verily, verily, I say unto you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

American King James Version
Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

American Standard Version
Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.

Douay-Rheims Bible
AMEN, amen I say to you: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber.

Darby Bible Translation
Verily, verily, I say to you, He that enters not in by the door to the fold of the sheep, but mounts up elsewhere, he is a thief and a robber;

English Revised Version
Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.

Webster's Bible Translation
Verily, verily, I say to you, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber.

Weymouth New Testament
"In most solemn truth I tell you that the man who does not enter the sheepfold by the door, but climbs over some other way, is a thief and a robber.

World English Bible
"Most certainly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber.

Young's Literal Translation
'Verily, verily, I say to you, He who is not entering through the door to the fold of the sheep, but is going up from another side, that one is a thief and a robber;
Study Bible
Jesus the Good Shepherd
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. 2But the one who enters by the gate is the shepherd of the sheep.…
Cross References
Joel 2:9
They storm the city; they run along the wall; they climb into houses, entering through windows like thieves.

John 10:7
So He said to them again, "Truly, truly, I tell you, I am the gate for the sheep.

John 10:8
All who came before Me were thieves and robbers, but the sheep did not listen to them.

John 10:9
I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture.

Treasury of Scripture

Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

Verily.

John 3:3
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

He.

John 10:9
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Jeremiah 14:15
Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.

Jeremiah 23:16,17,21,32
Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD…

the same.

John 10:8,10
All that ever came before me are thieves and robbers: but the sheep did not hear them…

Isaiah 56:10-12
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber…

Ezekiel 34:2-5
Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? …







Lexicon
“Truly,
Ἀμὴν (Amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

truly,
ἀμὴν (amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

whoever
(ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

does not enter
εἰσερχόμενος (eiserchomenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's Greek 1525: To go in, come in, enter. From eis and erchomai; to enter.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sheepfold
προβάτων (probatōn)
Noun - Genitive Neuter Plural
Strong's Greek 4263: A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep.

by
διὰ (dia)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

gate,
θύρας (thyras)
Noun - Genitive Feminine Singular
Strong's Greek 2374: (a) a door, (b) met: an opportunity. Apparently a primary word; a portal or entrance.

but
ἀλλὰ (alla)
Conjunction
Strong's Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

climbs in
ἀναβαίνων (anabainōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's Greek 305: To go up, mount, ascend; of things: I rise, spring up, come up. From ana and the base of basis; to go up.

some other way,
ἀλλαχόθεν (allachothen)
Adverb
Strong's Greek 237: From another place, by another way. From allos; from elsewhere.

is
ἐστὶν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a thief
κλέπτης (kleptēs)
Noun - Nominative Masculine Singular
Strong's Greek 2812: A thief. From klepto; a stealer.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

a robber.
λῃστής (lēstēs)
Noun - Nominative Masculine Singular
Strong's Greek 3027: A robber, brigand, bandit. From leizomai; a brigand.
(1) Verily, verily, I say unto you.--This formula is not used at the beginning of a fresh discourse, but is, in every case, the solemn introduction of some development of our Lord's deeper teaching. (Comp. Note on John 1:51.) We are not, then, to regard this chapter as a new subject, but as part of the teaching commenced in John 9:35, and arising out of the sign of healing the blind man. This sign is present to their thoughts at the close of the discourse, in John 10:21.

He that entereth not by the door into the sheepfold.--The special form which the discourse here takes has been thought, with a probability which does not fall far short of certainty, due to the actual presence of a sheepfold with the shepherds and their flocks. (See John 5:2.) We know that Bethesda was near the "sheepgate," and we have seen that it is not improbably to be identified with a covered portion of the Pool of Siloam. (See Note on John 5:2.) In any case, there must have been sheepfolds sufficiently near to make it possible that they had arrived at one, and the change in the central points of the allegory find their most natural explanation in thoughts of the shifting scene on which it is based. The description of such a scene, by Bochart, written more than two centuries ago, has been borne out by all modern travellers. We have to think of an open fold, surrounded by a wall or railing, into which, at eventide, the shepherds lead their flocks, committing them, during the night, to the care of an under-shepherd, who guards the door. In the morning they knock and the porter opens the door, which has been securely fastened during the night, and each shepherd calls his own sheep, who know his voice and follow him to the pasturage. (Comp. Thomson, The Land and the Book, vol. i., pp. 299-302.)

It is to some part of such a scene as this, passing before our Lord's eye as He taught, that we have to trace the words which follow. But we must remember that His mind and theirs were full of thoughts ready to pass into a train like this. "Thy servants are shepherds, both we and also our fathers" (Genesis 47:3), was the statement of the first sons of Israel, and it was true of their descendants. This truth was bound up with their whole history. The greatest heroes of Israel--Abraham, Jacob, Moses, David--had all been shepherds, and no imagery is more frequent in prophecy or psalm than that drawn from the shepherd's work. We must fill our minds with these Old Testament thoughts if we would understand this chapter. Let any one, before commencing it, read thoughtfully Psalms 23, Isaiah 40:11, Jeremiah 23:1-4, Ezekiel 34, and especially Zechariah 11:4-17, and he will find that he has the key which unlocks most of its difficulties. We have, then, the scene passing before their eyes, and the Old Testament thoughts of the Shepherd, connected as they were, on one hand with Jehovah and the Messiah, and on the other with the careless shepherds of Israel, dwelling in their minds; and we have, in the events which have just taken place, that which furnishes the starting-point, and gives to all that follows its fulness of meaning. The Pharisees claimed for themselves that they were shepherds of Israel. They decreed who should be admitted to, and who should be cast out from the fold. They professed to be interpreters of God's truth, and with it to feed His flock. Pharisees, shepherds! what did they, with their curses and excommunications, know of the tenderness of the Shepherd who "shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young"? Pharisees feed the flock of God! What had they, with their pride and self-righteousness, ever known of the infinite love and mercy of God; or what had their hearts ever felt of the wants and woes of the masses of mankind? This poor blind beggar was an example of their treatment of the weaker ones of the flock. In spirit, if not in deed (John 9:22; John 9:34), they had thrust him out from the fold of God. The true Shepherd had sought and found this lost sheep, who is now standing near, in His presence and in that of the false shepherds. He teaches who the Shepherd and what the flock of God really are.

On the meaning of "the door," see the fuller expansion in John 10:7-9.

Climbeth up some other way.--Or, more exactly, climbeth up from elsewhere--i.e., from some part of the fence, away from the door where the porter is watching.

The same is a thief and a robber.--The former of these words means the petty thief who commits the smaller or unobserved robbery. The latter means the brigand or highwayman, and is applied, e.g., to Barabbas and to the two crucified with our Lord. The words are repeated in John 10:8. They are probably joined together to express, in all its fulness, the idea which is common to both. If we press the individual sense of each, it may be that the false shepherds united the meaner faults and the greater crimes.

(1) At the Feast of Tabernacles there was a practice, one of those which witnessed to a feeling wider than that of those who acted in it, of offering up seventy oxen for the seventy nations of the world, the number being taken partly from the list in Genesis, and partly from a vague idea of its sanctity. The number seventy was thus brought before the people with the recognition of the heathen world as within the hope of salvation, and the minds of men were prepared for the mission of the Seventy, which followed at no long interval.

Verses 1-21. -

5. Christ the Shepherd of the flock of God. The discourse which now follows was the Lord's parabolic or allegoric reply to the conduct of the Pharisaic malignants. These men, claiming to be infallible guides of the ignorant, to be veritable shepherds of the flock of God, had ignored the advent of the true and good Shepherd, had opposed the Divine call and supreme claim of the Messiah, had set themselves to disturb and dislocate the relations between him and those who saw his glory and found in him the Consolation of Israel. They had excommunicated the adoring disciple who had passed out of lifelong darkness into marvelous light. They had exaggerated the faint glimmer of light which had broken upon their own blindness into true vision. They had said, "We see," and thus shown themselves to be willfully in the wrong. Their sin abode upon them. The fold of God's sheep was something different from their own expectations and definitions. Their way into it proved that they did not know its true nature. To meet this crisis our Lord delivers a triad of related and parallel pictures, which differ from the ordinary parable (παραβολή). The parable is a picture which is complete in its elf, and invites the reader to discover some answering spiritual truth. It consists of a careful setting forth of some physical fact, some fragment of biography, some personal or domestic detail. It is true to life and experience, and embodies some ethical principle or religious emotion; and while it does not explicitly teach either, yet it suggests them to the inquiring mind. The parables of the synoptic Gospels are not exclusive or rigid in their form. The so-called parable of "the Pharisee and the publican" and that of "the good Samaritan" are at once transformable into patterns or principles of action. The element of its own interpretation is also conspicuous in that of "the rich man and Lazarus" and "the rich fool." With these latter specimens of our Lord's teaching may be compared the allegoric illustrations of the present discourse. These pictures are "transparencies" (Godet), through which the Savior's spiritual teaching pours its own illumination. They both alike differ from the "fable," a form of address in which personal characters and activities are attributed (as in the apologue of Jotham, etc.) to the irrational or even to the inanimate creation. The first of the similitudes before us has more of the character of the parable proper, because it does not at once carry its own interpretation with it. Vers. 1-6 represent in parabolic form the claims of those who aspired to provide a "door," i.e. a sure and safe entrance to the theocratic fold. In vers. 7-10 our Lord interprets and expands the first representation by giving special significance to the words he had already used, adding something to their meaning, and contrasting his own position with that of all others. From the eleventh to the eighteenth verse he once more reverts to the original picture, and claims to occupy a relation to the sheep of God's band of far more intimate and suggestive kind than what was connoted by the door into the fold. He is "the good Shepherd." In that capacity he adds other and marvelous features. The parabolic or allegorical language passes away into vivid description of the leading features of his work. The parable at last glows into burning metaphor. In the first paragraph our Lord gives a parabolic picture of flock and fold, door and porter, robber and shepherd. In the second paragraph he emphasizes the relation between the door and the fold, claiming to be "the Door." In the third he illustrates the function and the responsibility of the true "Shepherd," and the relation of the shepherd to the flock, and he claims to be the Shepherd of Israel. Verses 1-6. -

(1) The parable of the fold and flock, the door and the porter, the robber and the shepherd. Verse 1. - Verily, verily, betokens the deep solemnity and importance of the matter in hand, but not a complete break in the circumstances - neither a new audience nor a new theme. The adoption by Jeremiah (Jeremiah 23:1-4), by Ezekiel (34.), and by Zechariah (Zechariah 11:4-17) of similar imagery to denote the contrast between the true and false shepherds, and the anticipation by the prophets of a time when the true and good Shepherd would fulfill all Jehovah's pleasure, throws vivid light on these words of our Lord. Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. Several commentators of eminence have maintained that by "the door," in this first verse, our Lord (as in ver. 7) meant at once to designate himself. This is not necessary. He rather summons the Pharisees to recognize the fact that there is a door, a way of sure and divinely appointed admission to the "fold of the sheep," through which the veritable Shepherd passes, bringing his flock with him by well-known voice and manner. Later on, our Lord claims to be the one Way' by which all under-shepherds can gain true access to the flock, and all the sheep of God's pasture can find protection and freedom; but here he suggests the principle of discrimination between a true shepherd and a thief or robber. The κλέπτης is one who is selfishly seeking his own ends, and would avoid detection; the λῃστής is one who would use violent means to secure his purpose (Judas was a "thief," Barabbas was a "robber"). The false shepherd disdains the door, and climbs up some other way along his own selfish lines of action (ἀλλαχόθεν is used in this place only, equivalent to "from some other quarter than the ordinary home of the shepherd"). His purpose is not to benefit the sheep, but to seize them, or slaughter them for his own purposes (Ezekiel 34:8). The Lord suggests that many have assumed to sustain the relation of shepherd to the flock and fold of God, with no inward call either of commission or profession. They have been eager to insist on their own rights, have mistaken their own narrow traditions for the commandments of God, have imposed upon starved and worried souls their own selfish interpretations of that commandment, and have shown that they had no legitimate access to the hearts of men. 10:1-5 Here is a parable or similitude, taken from the customs of the East, in the management of sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. The church of God in the world is as a sheep-fold, exposed to deceivers and persecutors. The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps. Ministers must serve the sheep in their spiritual concerns. The Spirit of Christ will set before them an open door. The sheep of Christ will observe their Shepherd, and be cautious and shy of strangers, who would draw them from faith in him to fancies about him.
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