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  • PARALLEL BIBLE - John 10:1


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42

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    King James Bible - John 10:1

    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.

    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.

    Douay-Rheims - John 10:1

    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.

    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.

    Greek Textus Receptus


    αμην
    281 HEB αμην 281 HEB λεγω 3004 5719 V-PAI-1S υμιν 5213 P-2DP ο 3588 T-NSM μη 3361 PRT-N εισερχομενος 1525 5740 V-PNP-NSM δια 1223 PREP της 3588 T-GSF θυρας 2374 N-GSF εις 1519 PREP την 3588 T-ASF αυλην 833 N-ASF των 3588 T-GPN προβατων 4263 N-GPN αλλα 235 CONJ αναβαινων 305 5723 V-PAP-NSM αλλαχοθεν 237 ADV εκεινος 1565 D-NSM κλεπτης 2812 N-NSM εστιν 2076 5748 V-PXI-3S και 2532 CONJ ληστης 3027 N-NSM

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Joh 3:3

    SEV Biblia, Chapter 10:1

    ¶ De cierto, de cierto os digo: El que no entra por la puerta en el corral de las ovejas, mas sube por otra parte, el tal es ladrn y robador.

    Clarke's Bible Commentary - John 10:1

    Verse 1. Verily, verily, &c.] From ver. 6, we
    learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See ver. 22.

    Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, John ix. 41, continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus.

    The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians.

    Our Lord introduces this discourse in a most solemn manner, Verily, verily!-Amen, amen!-it is true, it is true!-a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind.

    At all times our Lord speaks what is infallibly true; but when he delivers any truths with this particular asseveration, it is either, 1. Because they are of greater importance; or, 2. because the mind of man is more averse from them; or, 3. because the small number of those who will practice them may render them incredible. Quesnel.

    He that entereth not by the door] Christ assures us, ver. 7, that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one's family, and even the sole design of providing against want-these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, &c. deserves no better name. Acting through motives of self-interest, and with the desire of providing for himself and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial office through motives of this kind is highly criminal before God.


    John Gill's Bible Commentary

    Ver. 1. Verily, verily, I say unto you , etc.] To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them. He that entereth not by the door into the sheepfold : the sheepfold, with the Jews, was called ryd ; and this, as their writers say f449 , was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the sheepfold is meant the church of God; (see John 10:16); and a good fold it is, ( Ezekiel 34:14). The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; and where they lie down and have rest; and which, like a sheepfold, will be taken down, and not always continue in the form it now is: and by the door into it, is meant Christ himself, as appears from ( John 10:7,9); faith in him, a profession of him, and authority from him. Now he that does not come into the church of God, whether as a member of it, or officer in it, at this door, but climbeth up some other way ; by hypocrisy and deceit: or, like the prophets of old, who ran and were not sent; prophesied when they were not spoken to, but took their place and post by usurpation: the same is a thief and a robber ; steals into the church, or into an office in it, and robs God or Christ of their power and authority; and such were the Scribes and Pharisees: the Persic version renders the words, whoever does not introduce the sheep through the door of the sheepfold, know that that man is a thief and a robber; which these men were so far from doing, that they would not suffer those that were entering to go in, ( Matthew 23:13). The difference between a thief and a robber, with the Jews, was, that the former took away a mans property privately, and the latter openly f450 .

    Matthew Henry Commentary

    Verses 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 grea 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.


    Greek Textus Receptus


    αμην
    281 HEB αμην 281 HEB λεγω 3004 5719 V-PAI-1S υμιν 5213 P-2DP ο 3588 T-NSM μη 3361 PRT-N εισερχομενος 1525 5740 V-PNP-NSM δια 1223 PREP της 3588 T-GSF θυρας 2374 N-GSF εις 1519 PREP την 3588 T-ASF αυλην 833 N-ASF των 3588 T-GPN προβατων 4263 N-GPN αλλα 235 CONJ αναβαινων 305 5723 V-PAP-NSM αλλαχοθεν 237 ADV εκεινος 1565 D-NSM κλεπτης 2812 N-NSM εστιν 2076 5748 V-PXI-3S και 2532 CONJ ληστης 3027 N-NSM

    Vincent's NT Word Studies

    1. Verily, verily (ajmhn, ajmhn). The formula never begins anything quite new, but connects what follows with what precedes. This
    discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (ix. 24, 29). They have already been described as blind and sinful.

    Sheepfold (aulhn twn probatwn). Literally, fold of the sheep. So Rev., better, because the two ideas of the flock and the fold are treated distinctly. Compare ver. 16.

    Some other way (allacoqen). Literally, from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See viii. 23, 42, 44. In the latter part of this chapter He brings out the same thought (vv. 30, 32, 33, 36). Thief - robber (klepthv - lhsthv). For the distinction see on Mark xi. 17. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence.



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42

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