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cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/john/9-41.htm" title="John 9:41">◄</a> John 10:1 <a href="/john/10-2.htm" title="John 10:2">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#audio" class="clickchap2" title="Context and Audio Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Cross </a> <a href="#study" class="clickchap2" title="Study Bible"> Study </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comm </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/john/10.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/john/10.htm">New International Version</a> &#8220Very 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. <a href="/nlt/john/10.htm">New Living Translation</a> “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! <a href="/esv/john/10.htm">English Standard Version</a> “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. <a href="/bsb/john/10.htm">Berean Standard Bible</a> “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. <a href="/blb/john/10.htm">Berean Literal Bible</a> "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. <a href="/kjv/john/10.htm">King James Bible</a> 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. <a href="/nkjv/john/10.htm">New King James Version</a> “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. <a href="/nasb_/john/10.htm">New American Standard Bible</a> “Truly, truly I say to you, the one 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. <a href="/nasb/john/10.htm">NASB 1995</a> &#8220Truly, 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. <a href="/nasb77/john/10.htm">NASB 1977 </a> “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. <a href="/lsb/john/10.htm">Legacy Standard Bible </a> “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. <a href="/amp/john/10.htm">Amplified Bible</a> “I assure you and most solemnly say to you, he who does not enter by the door into the sheepfold, but climbs up from some other place [on the stone wall], that one is a thief and a robber. <a href="/csb/john/10.htm">Christian Standard Bible</a> “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. <a href="/hcsb/john/10.htm">Holman Christian Standard Bible</a> &#8220I assure you: Anyone who doesn&#8217t enter the sheep pen by the door but climbs in some other way, is a thief and a robber. <a href="/asv/john/10.htm">American Standard Version</a> 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. <a href="/cev/john/10.htm">Contemporary English Version</a> 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. <a href="/erv/john/10.htm">English Revised Version</a> 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. <a href="/gwt/john/10.htm">GOD'S WORD® Translation</a> "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. <a href="/gnt/john/10.htm">Good News Translation</a> 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. <a href="/isv/john/10.htm">International Standard Version</a> "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. <a href="/msb/john/10.htm">Majority Standard Bible</a> ?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. <a href="/net/john/10.htm">NET Bible</a> "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. <a href="/nheb/john/10.htm">New Heart English Bible</a> "Truly, truly, I tell you, one who does not enter by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber. <a href="/wbt/john/10.htm">Webster's Bible Translation</a> 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. <a href="/wey/john/10.htm">Weymouth New Testament</a> "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. <a href="/web/john/10.htm">World English Bible</a> “Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. <div class="vheading2">Literal Translations</div><a href="/lsv/john/10.htm">Literal Standard Version</a> “Truly, truly, 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; <a href="/blb/john/10.htm">Berean Literal Bible</a> "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. <a href="/ylt/john/10.htm">Young's Literal Translation</a> '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; <a href="/slt/john/10.htm">Smith's Literal Translation</a> Truly, truly, I say to you, He not coming in through the door into the court-yard of the sheep, but coming up from another place, he is a thief and robber.<div class="vheading2">Catholic Translations</div><a href="/drb/john/10.htm">Douay-Rheims Bible</a> 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. <a href="/cpdv/john/10.htm">Catholic Public Domain Version</a> “Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber. <a href="/nabre/john/10.htm">New American Bible</a> “Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. <a href="/nrsvce/john/10.htm">New Revised Standard Version</a> “Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/john/10.htm">Lamsa Bible</a> TRULY, truly, I say to you, He who does not enter by the door into the sheepfold, but climbs up from another place, is a thief and a bandit. <a href="/aramaic-plain-english/john/10.htm">Aramaic Bible in Plain English</a> “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.”<div class="vheading2">NT Translations</div><a href="/anderson/john/10.htm">Anderson New Testament</a> Verily, verily I say to you, he that goes not through the door into the sheepfold, but climbs up some other way, he is a thief, and a robber. <a href="/godbey/john/10.htm">Godbey New Testament</a> <FR>Truly, truly, I say unto you, the one coming not in through the door into the fold of the sheep, but climbing up some other way, he is a thief and a robber.<Fr> <a href="/haweis/john/10.htm">Haweis New Testament</a> VERILY, verily, I say unto you, He that entereth not by the door into the sheep-fold, but getteth in some other way, that person is a thief and a robber. <a href="/mace/john/10.htm">Mace New Testament</a> I assure you, he that entreth not by the door into the sheep-fold, but climbeth up some other way, is a thief and a robber. <a href="/wey/john/10.htm">Weymouth New Testament</a> "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. <a href="/worrell/john/10.htm">Worrell New Testament</a> <FR>"Verily, verily, I say to you, he that enters not through the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.<Fr> <a href="/worsley/john/10.htm">Worsley New Testament</a> <FR>Verily, verily I say unto you, He that entreth not into the sheep-fold by the door, but climbeth up some other way, is a thief and a robber.<Fr> <a href="/parallel/john/10-1.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/ixy2bchmXZ0?start=3530" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/john/10.htm">Jesus the Good Shepherd</a> 1<a href="/greek/281.htm" title="281: Amēn (Heb) -- Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.">“Truly,</a> <a href="/greek/281.htm" title="281: amēn (Heb) -- Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.">truly,</a> <a href="/greek/3004.htm" title="3004: legō (V-PIA-1S) -- (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command. ">I tell</a> <a href="/greek/4771.htm" title="4771: hymin (PPro-D2P) -- You. The person pronoun of the second person singular; thou.">you,</a> <a href="/greek/3588.htm" title="3588: ho (Art-NMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">whoever</a> <a href="/greek/3361.htm" title="3361: mē (Adv) -- Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether."></a> <a href="/greek/1525.htm" title="1525: eiserchomenos (V-PPM/P-NMS) -- To go in, come in, enter. From eis and erchomai; to enter.">does not enter</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases."></a> <a href="/greek/3588.htm" title="3588: tēn (Art-AFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/833.htm" title="833: aulēn (N-AFS) -- From the same as aer; a yard; by implication, a mansion."></a> <a href="/greek/3588.htm" title="3588: tōn (Art-GNP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/4263.htm" title="4263: probatōn (N-GNP) -- A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep.">sheepfold</a> <a href="/greek/1223.htm" title="1223: dia (Prep) -- A primary preposition denoting the channel of an act; through.">by</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/2374.htm" title="2374: thyras (N-GFS) -- (a) a door, (b) met: an opportunity. Apparently a primary word; a portal or entrance.">gate,</a> <a href="/greek/235.htm" title="235: alla (Conj) -- But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.">but</a> <a href="/greek/305.htm" title="305: anabainōn (V-PPA-NMS) -- To go up, mount, ascend; of things: I rise, spring up, come up. From ana and the base of basis; to go up.">climbs in</a> <a href="/greek/237.htm" title="237: allachothen (Adv) -- From another place, by another way. From allos; from elsewhere.">some other way,</a> <a href="/greek/1565.htm" title="1565: ekeinos (DPro-NMS) -- That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed."></a> <a href="/greek/1510.htm" title="1510: estin (V-PIA-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">is</a> <a href="/greek/2812.htm" title="2812: kleptēs (N-NMS) -- A thief. From klepto; a stealer.">a thief</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/3027.htm" title="3027: lēstēs (N-NMS) -- A robber, brigand, bandit. From leizomai; a brigand.">a robber.</a> 2But the one who enters by the gate is the shepherd of the sheep.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/john/14-6.htm">John 14:6</a> Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me. <a href="/john/1-51.htm">John 1:51</a> Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.” <a href="/john/3-3.htm">John 3:3</a> Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.” <a href="/john/8-44.htm">John 8:44</a> You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies. <a href="/john/18-37.htm">John 18:37</a> “Then You are a king!” Pilate said. “You say that I am a king,” Jesus answered. “For this reason I was born and have come into the world, to testify to the truth. Everyone who belongs to the truth listens to My voice.” <a href="/matthew/7-13.htm">Matthew 7:13-14</a> Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. / But small is the gate and narrow the way that leads to life, and only a few find it. <a href="/matthew/23-13.htm">Matthew 23:13</a> Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter. <a href="/luke/13-24.htm">Luke 13:24</a> “Make every effort to enter through the narrow door. For many, I tell you, will try to enter and will not be able. <a href="/acts/4-12.htm">Acts 4:12</a> Salvation exists in no one else, for there is no other name under heaven given to men by which we must be saved.” <a href="/romans/5-2.htm">Romans 5:2</a> through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God. <a href="/ephesians/2-18.htm">Ephesians 2:18</a> For through Him we both have access to the Father by one Spirit. <a href="/hebrews/10-19.htm">Hebrews 10:19-20</a> Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, / by the new and living way opened for us through the curtain of His body, <a href="/1_peter/2-25.htm">1 Peter 2:25</a> For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls. <a href="/revelation/3-20.htm">Revelation 3:20</a> Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in and dine with him, and he with Me. <a href="/genesis/28-12.htm">Genesis 28:12</a> And Jacob had a dream about a ladder that rested on the earth with its top reaching up to heaven, and God’s angels were going up and down the ladder.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>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.<a href="/john/3-3.htm">John 3:3</a> 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.<a href="/john/10-9.htm">John 10:9</a> I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.<a href="/jeremiah/14-15.htm">Jeremiah 14:15</a> 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.<a href="/jeremiah/23-16.htm">Jeremiah 23:16,17,21,32</a> 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.<a href="/john/10-8.htm">John 10:8,10</a> All that ever came before me are thieves and robbers: but the sheep did not hear them… <a href="/isaiah/56-10.htm">Isaiah 56:10-12</a> His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber… <a href="/ezekiel/34-2.htm">Ezekiel 34:2-5</a> 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? … <div class="vheading">Jump to Previous</div><a href="/jeremiah/48-44.htm">Climbs</a> <a href="/luke/16-20.htm">Door</a> <a href="/john/3-36.htm">Enter</a> <a href="/luke/22-10.htm">Entereth</a> <a href="/mark/4-20.htm">Fold</a> <a href="/john/5-2.htm">Gate</a> <a href="/john/5-7.htm">Gets</a> <a href="/john/9-9.htm">Kept</a> <a href="/mark/4-32.htm">Mounts</a> <a href="/jeremiah/30-17.htm">Outlaw</a> <a href="/luke/16-17.htm">Pen</a> <a href="/luke/22-52.htm">Robber</a> <a href="/john/5-2.htm">Sheep</a> <a href="/john/8-58.htm">Solemn</a> <a href="/luke/22-52.htm">Thief</a> <a href="/john/8-58.htm">Truth</a> <a href="/john/8-58.htm">Verily</a> <a href="/john/9-7.htm">Way</a><div class="vheading2">Jump to Next</div><a href="/isaiah/24-18.htm">Climbs</a> <a href="/john/10-2.htm">Door</a> <a href="/john/10-9.htm">Enter</a> <a href="/john/10-2.htm">Entereth</a> <a href="/john/10-16.htm">Fold</a> <a href="/john/10-2.htm">Gate</a> <a href="/1_corinthians/7-28.htm">Gets</a> <a href="/john/10-24.htm">Kept</a> <a href="/acts/23-24.htm">Mounts</a> <a href="/john/18-40.htm">Outlaw</a> <a href="/john/10-16.htm">Pen</a> <a href="/john/18-40.htm">Robber</a> <a href="/john/10-2.htm">Sheep</a> <a href="/john/10-7.htm">Solemn</a> <a href="/john/10-10.htm">Thief</a> <a href="/john/10-7.htm">Truth</a> <a href="/john/10-7.htm">Verily</a> <a href="/john/10-16.htm">Way</a><div class="vheading2">John 10</div>1. <a href="/john/10-1.htm">Jesus is the door, and the good shepherd.</a> 19. <a href="/john/10-19.htm">Diverse opinions of him.</a> 23. <a href="/john/10-23.htm">He proves by his works that he is Jesus the Son of God;</a> 31. <a href="/john/10-31.htm">escapes the Jews;</a> 39. <a href="/john/10-39.htm">and goes again beyond Jordan, where many believe on him.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/john/10.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/john/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/john/10.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>Truly, truly, I tell you The phrase "Truly, truly" is a translation of the Greek "Amen, amen," which is used to emphasize the truth and importance of what follows. This double affirmation is unique to the Gospel of John and serves to highlight the authority of Jesus' words. In the cultural context of the time, such repetition was a way to underscore the reliability and seriousness of a statement, akin to a solemn oath.whoever does not enter the sheepfold by the gate The "sheepfold" refers to a protective enclosure for sheep, often made of stone walls with a single entrance. In biblical times, shepherds would lead their sheep into these enclosures for safety during the night. The "gate" symbolizes the legitimate and rightful way to enter, suggesting order and divine approval. This imagery is consistent with Old Testament references to God as the shepherd of Israel (<a href="/psalms/23.htm">Psalm 23:1</a>, <a href="/ezekiel/34-11.htm">Ezekiel 34:11-16</a>).but climbs in some other way This phrase implies deceit and illegitimacy. In the historical context, thieves would often attempt to bypass the gate to steal sheep, highlighting their unlawful intentions. Spiritually, this can be seen as a metaphor for false teachers or prophets who seek to lead God's people astray without divine authority or calling.is a thief and a robber The terms "thief" and "robber" are used to describe those who exploit and harm the flock for personal gain. In the cultural context, a thief might steal secretly, while a robber would use violence. This distinction underscores the danger posed by those who do not enter through the legitimate means. Biblically, this can be connected to warnings against false prophets and leaders who come to deceive (<a href="/matthew/7-15.htm">Matthew 7:15</a>, <a href="/acts/20-29.htm">Acts 20:29</a>). The imagery also contrasts with Jesus as the Good Shepherd, who enters by the gate and cares for His sheep (<a href="/john/10-11.htm">John 10:11</a>).<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/j/jesus_christ.htm">Jesus Christ</a> The speaker of this verse, Jesus uses the metaphor of the sheepfold to teach about His role as the true shepherd and the rightful way to enter the Kingdom of God. 2. <a href="/topical/s/sheepfold.htm">Sheepfold</a> A protective enclosure for sheep, symbolizing the community of believers or the Kingdom of God. It represents safety and belonging for those who enter through the proper way. 3. <a href="/topical/g/gate.htm">Gate</a> The legitimate entry point to the sheepfold, symbolizing Jesus Himself as the only way to salvation and access to God. 4. <a href="/topical/t/thief_and_robber.htm">Thief and Robber</a> Represents false teachers or anyone who tries to enter the Kingdom of God through deceitful or illegitimate means. 5. <a href="/topical/p/pharisees.htm">Pharisees</a> Although not directly mentioned in this verse, the context of <a href="/bsb/john/9.htm">John 9 and 10</a> suggests that Jesus is contrasting His teachings with the Pharisees, who were often seen as misleading the people.<div class="vheading2">Teaching Points</div><a href="/topical/j/jesus_as_the_only_way.htm">Jesus as the Only Way</a> Emphasize the exclusivity of Jesus as the only legitimate way to enter the Kingdom of God. This challenges the notion of multiple paths to God and underscores the importance of faith in Christ alone. <a href="/topical/d/discernment_against_false_teachers.htm">Discernment Against False Teachers</a> Encourage believers to be vigilant and discerning against false teachings and those who claim authority outside of Christ's teachings. <a href="/topical/s/security_in_christ.htm">Security in Christ</a> Highlight the security and protection found in being part of Jesus' flock, entered through Him as the gate. <a href="/topical/a/authentic_christian_living.htm">Authentic Christian Living</a> Challenge believers to live authentically, entering through the "gate" of Christ in all aspects of life, rather than seeking shortcuts or alternative paths.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_john_10.htm">Top 10 Lessons from John 10</a> <a href="/q/what_is_sheep_theft_and_prevention.htm">What is sheep stealing and how can it be prevented?</a> <a href="/q/what_did_jesus_mean_by_'the_door'.htm">What did Jesus mean by "I am the Door"?</a> <a href="/q/who_are_the_'other_sheep'_in_john_10_16.htm">Who exactly are the “other sheep” in John 10:16, and why is there no clear historical record identifying them? </a> <a href="/q/what_defines_an_abundant_life.htm">What defines an abundant life?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/john/10.htm">Ellicott's Commentary for English Readers</a></div>(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 <a href="/john/1-51.htm" title="And he said to him, Truly, truly, I say to you, Hereafter you shall see heaven open, and the angels of God ascending and descending on the Son of man.">John 1:51</a>.) We are not, then, to regard this chapter as a new subject, but as part of the teaching commenced in <a href="/john/9-35.htm" title="Jesus heard that they had cast him out; and when he had found him, he said to him, Do you believe on the Son of God?">John 9:35</a>, 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 <a href="/john/10-21.htm" title="Others said, These are not the words of him that has a devil. Can a devil open the eyes of the blind?">John 10:21</a>.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 <a href="/john/5-2.htm" title="Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.">John 5:2</a>.) 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 <a href="/john/5-2.htm" title="Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.">John 5:2</a>.) 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.) . . . <div class="vheading2"><a href="/commentaries/pulpit/john/10.htm">Pulpit Commentary</a></div>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 (<a href="/jeremiah/23-1.htm">Jeremiah 23:1-4</a>), by Ezekiel (34.), and by Zechariah (<a href="/zechariah/11-4.htm">Zechariah 11:4-17</a>) 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 (<a href="/ezekiel/34-8.htm">Ezekiel 34:8</a>). 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. <a href="/commentaries/john/10-1.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>“Truly, Ἀμὴν (Amēn) Hebrew Word <a href="/greek/strongs_281.htm">Strong's 281: </a> Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely. truly, ἀμὴν (amēn) Hebrew Word <a href="/greek/strongs_281.htm">Strong's 281: </a> Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely. I tell λέγω (legō) Verb - Present Indicative Active - 1st Person Singular <a href="/greek/strongs_3004.htm">Strong's 3004: </a> (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 <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. whoever ὁ (ho) Article - Nominative Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> 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 <a href="/greek/strongs_1525.htm">Strong's 1525: </a> To go in, come in, enter. From eis and erchomai; to enter. the τὴν (tēn) Article - Accusative Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> 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 <a href="/greek/strongs_4263.htm">Strong's 4263: </a> A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep. by διὰ (dia) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. the τῆς (tēs) Article - Genitive Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> 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 <a href="/greek/strongs_2374.htm">Strong's 2374: </a> (a) a door, (b) met: an opportunity. Apparently a primary word; a portal or entrance. but ἀλλὰ (alla) Conjunction <a href="/greek/strongs_235.htm">Strong's 235: </a> But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise. climbs in ἀναβαίνων (anabainōn) Verb - Present Participle Active - Nominative Masculine Singular <a href="/greek/strongs_305.htm">Strong's 305: </a> 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 <a href="/greek/strongs_237.htm">Strong's 237: </a> From another place, by another way. From allos; from elsewhere. is ἐστὶν (estin) Verb - Present Indicative Active - 3rd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> 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 <a href="/greek/strongs_2812.htm">Strong's 2812: </a> A thief. From klepto; a stealer. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. a robber. λῃστής (lēstēs) Noun - Nominative Masculine Singular <a href="/greek/strongs_3027.htm">Strong's 3027: </a> A robber, brigand, bandit. From leizomai; a brigand. <div class="vheading">Links</div><a href="/niv/john/10-1.htm">John 10:1 NIV</a> <a href="/nlt/john/10-1.htm">John 10:1 NLT</a> <a href="/esv/john/10-1.htm">John 10:1 ESV</a> <a href="/nasb/john/10-1.htm">John 10:1 NASB</a> <a href="/kjv/john/10-1.htm">John 10:1 KJV</a> <a href="//bibleapps.com/john/10-1.htm">John 10:1 BibleApps.com</a> <a href="//bibliaparalela.com/john/10-1.htm">John 10:1 Biblia Paralela</a> <a href="//holybible.com.cn/john/10-1.htm">John 10:1 Chinese Bible</a> <a href="//saintebible.com/john/10-1.htm">John 10:1 French Bible</a> <a href="/catholic/john/10-1.htm">John 10:1 Catholic Bible</a> <a href="/john/10-1.htm">NT Gospels: John 10:1 Most certainly I tell you one who (Jhn Jo Jn) </a></div></div></td></tr></table></div><div id="left"><a href="/john/9-41.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 9:41"><img src="/left.png" name="lft" border="0" alt="John 9:41" /></a></div><div id="right"><a href="/john/10-2.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 10:2"><img src="/right.png" name="rght" border="0" alt="John 10:2" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>