Joh 10:1 | RWP | e4.org | Verily, Verily ( Αμην, αμην ). Solemn prelude by repetition as in . The words do not ever introduce a fresh topic (cf. , , ). So in . The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people ( , ). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παραβολη , but παροιμια (verse ), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in . He first tells it in verses and then explains and expands it in verses . Into the fold of the sheep ( εις την αυλην των προβατων ). Originally αυλη (from αω , to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse . It later came to mean the house itself or palace ( , , etc.). In the papyri it means the court attached to the house. Climbeth up ( αναβαινων ). Present active participle of αναβαινω , to go up. One who goes up, not by the door, has to climb up over the wall. Some other way ( αλλαχοθεν ). Rare word for old αλλοθεν , but in 4Macc. 1:7 and in a papyrus. Only here in N.T. The same ( εκεινος ). "That one" just described. Is a thief and a robber ( κλεπτης εστιν κα ληιστης ). Both old and common words (from κλεπτω , to steal, ληιζομα , to plunder). The distinction is preserved in the N.T. as here. Judas was a κλεπτης ( ), Barabbas a robber ( ) like the two robbers ( , ) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See . Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.

‏ John 10:1

Verily, Verily ( Αμην, αμην ). Solemn prelude by repetition as in 1:51. The words do not ever introduce a fresh topic (cf. 8:34, 51, 58). So in 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24, 29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παραβολη, but παροιμια (verse 6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Lu 15. He first tells it in verses 1-5 and then explains and expands it in verses 7-18.

Into the fold of the sheep ( εις την αυλην των προβατων ). Originally αυλη (from αω, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16. It later came to mean the house itself or palace (Mt 26:3, 58, etc.). In the papyri it means the court attached to the house.

Climbeth up ( αναβαινων ). Present active participle of αναβαινω, to go up. One who goes up, not by the door, has to climb up over the wall.

Some other way ( αλλαχοθεν ). Rare word for old αλλοθεν, but in 4Macc. 1:7 and in a papyrus. Only here in N.T.

The same ( εκεινος ). "That one" just described.

Is a thief and a robber ( κλεπτης εστιν κα ληιστης ). Both old and common words (from κλεπτω, to steal, ληιζομα, to plunder). The distinction is preserved in the N.T. as here. Judas was a κλεπτης (Joh 12:6), Barabbas a robber (18:40) like the two robbers (Mt 27:38, 44) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See Mr 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.