εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλα χόθεν,
ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής· Truly I assure you , I say to you, the one who does not enter through the door into the courtyard(sheepfold) of the sheep but goes over another way, that one is a thief and a robber. Here copy all Robertson. Like a divine flow about this one verse. Verily, Verily (Ameœn, ameœn). Solemn prelude by repetition as in 1:51. The words do not ever introduce a fresh topic (cf. 8:34, 51, 58).(Bernard, p. 348 - also in Brown 385) 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 paraboleœ, but paroimia (verse 6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 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 (eis teœn auleœn toœn probatoœn). Originally auleœ (from aoœ, 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 (Matt. 26:3, 58, etc.). In the papyri it means the court attached to the house. Climbeth up (anabainoœn). Present active participle of anabainoœ, to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (allachothen). Rare word for old allothen, but in 4Macc. 1:7 and in a papyrus. Only here in N.T. The same (ekeinos). “That one” just described. Is a thief and a robber (klepteœs estin kai leœisteœs). Both old and common words (from kleptoœ, to steal, leœizomai, to plunder). The distinction is preserved in the N.T. as here. Judas was a klepteœs (John 12:6), Barabbas a robber (18:40) like the two robbers (Matt. 27:38, 44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 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.
Brown brings in to play the revolutionaries (messianic hopefuls) for the word Lestes for guerrilla warfare
Brown brings in to play the revolutionaries (messianic hopefuls) for the word Lestes for guerrilla warfare
2 ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων. And the one who enters through the door is a shepherd of the sheep. No article before shepherd - a shepherd of the sheep.
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| The Good Shepherd, by William Dyce |
τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ
κατ’ ὄνομα καὶ ἐξάγει αὐτά. To him the doorkeeper opens, and the sheep hear his voice and he calls the own sheep according to name and he brings them out. - Since not usual word for door, thyra, usual for door of a room, here Brown thinks "gate" is best translation. Also he leads them out found in OT LXX - Ezek. xxxiv, xxvii -- Robertson adds "they love and trust their shepherd". Assigning to much?
4 ὅταν τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν
πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ,
ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ· When he brings out all his own, he goes before them, and the sheep flow him because they know his voice. Brown thinks exbale is possible variant but not supported by Aland. Also thinks may be way sheep exist, that they have a hard time passing through a gate, but this seems to counter the calling of the shepherd of the sheep by name.
5 ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν,
ἀλλὰ φεύξονται ἀπ’ αὐτοῦ,
ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν. But a stranger they absolutely will not follow, but they will flee from him, that they do not know stranger's voice. One of another - associative instrument "of another". Robertson connects idot with allotrio. Brown differs with Rob. and Bernard on the "several fold theory". Points directly to scripture as not be supportive of this view.
6 Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς·
ἐκεῖνοι δὲ οὐκ ἔγνωσαντίνα ἦν ἃ ἐλάλει αὐτοῖς. Jesus said these maxims to them, but they did not know what he was speaking to them. Paroimian is virtually the same as parabole. elalei imperfect.
7 εἶπεν οὖν ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν
ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων. Therefore Jesus said, Truly, truly, I say to you that I am the door of the sheep. "truly I assure you"
8 πάντες ὅσοι ἦλθον (pro; e∆mou:) κλέπται εἰσὶν καὶ λῃσταί,
ἀλλ’ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. All, as many as, come are thieves and robbers, but the sheep do not hear them. variant reading, Brown thinks copyist places before me as explanation.
9 ἐγώ εἰμι ἡ θύρα· δι’ ἐμοῦ ἐάν τις εἰσέλθῃ,
σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεταικαὶ νομὴν εὑρήσει. I am the door. If a certain man (or anyone) enters through me, he will be saved and he will enter and go out, he will find pasture.
Bishop The Door of the Sheep 307-09. notes that some Islamic streams refer to the leader as Bab meaning gate.
Bishop The Door of the Sheep 307-09. notes that some Islamic streams refer to the leader as Bab meaning gate.
10 ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ
καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν
καὶ περισσὸν ἔχωσιν. The robber does not come except that he might steal and murder and destroy. I come that you might have life and have it abundantly. The robber, like the sower, is parabolic style. Present active subj. - continually have life, keep on having life as opposed to the robber who steals and kills. The word here for Kill - thyein- is not usual verb, but one assoicated with sacrifice and may be a dig at the Pharisees - Brown
11 ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ὁ ποιμὴν ὁ καλὸς τὴν
ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων· I am the good shepherd. The good shepherd put his life, soul, self, for the sheep. Repetition of article- 2 predicate position - pastor bonus V- huper is the usual word written for substitution rather than anti. - lay down life- may reflect rabbinic idiom - masar nasfso to hand over one's life. Brown - again with the Kalos but he and Robertson think the Kalos is used as opposed to agathos reflecting more Platonic ideals and model. David great shepherd is described as yafeh ro'eh - beautiful shepherd. Variant concerning tithesin
12 ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἐστὶν τὰ
πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον
καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει, καὶ ὁ λύκος
ἁρπάζει αὐτὰ καὶ σκορπίζει· The hireling (hired person) and who is not the shepherd, the sheep he does not own, beholds the wolf coming and abandons the sheep and flees, and the wolf snatches away and scatters them. Jewish apocalyptic work IV Ezra v.18. "Do not desert us as a shepherd does his flock in the power of the harmful wolves."
13 ὅτι μισθωτός ἐστιν, καὶ οὐ μέλει αὐτῷ
περὶ τῶν προβάτων. Because he is a hireling, and it does not matter to him concerning the sheep.
and it is no care to him about the sheep.
14 ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω
τὰ ἐμά, καὶ γινώσκουσί με τὰ ἐμά, I am the shepherd the good one, and I know who are mine and they know me who are mine.
15 καθὼς γινώσκει με ὁ πατὴρ κἀγὼ
γινώσκω τὸν πατέρα, καὶ τὴν ψυχήν μου
τίθημι ὑπὲρ τῶν προβάτων. Just as the Father knows me I also know the Father and my life I put (appoint) for the sheep. Variant reading on "give" as in verse 11 more strong here, but tithemein wins out. More difficult reading. Seems same witnesses as in verse 11.
16 καὶ ἄλλα πρόβατα ἔχω,
ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα
δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν,
καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. But I have other sheep which are not from this fold (courtyard). These ones it is necessary for me to bring, and they will hear my voice, and there will be one sheep and one shepherd. This verse is confused by RC, "one flock" is similar to one Kingdom. Proof in the first part of the verse where Jesus says "I have other sheep..." - "one sheep one shepherd to preserve the closeness of the Gk word for sheep and shepherd used here.
17 διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ, ὅτι ἐγὼ
18 οὐδεὶς αἴρει αὐτὴν ἀπ’ἐμοῦ,
ἀλλ’ ἐγὼ τίθημι αὐτὴν ἀπ’ ἐμαυτοῦ.
ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν
ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν
ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου. No one puts if from me, but I put(lay it down) it for myself. I have the power to put it, and I have the power to receive it again. this commandment I received "
19 σχίσμα πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις
διὰ τοὺς λόγους τούτους. There became a division again among the Jews through this word.
20 ἔλεγον οὖν πολλοὶ ἐξ αὐτῶν·
δαιμόνιον ἔχει καὶμαίνεται· τί αὐτοῦ ἀκούετε; Therefore many said of him, "He has a devil. Why do you hear him" (hear of him)?
21 ἄλλοι ἔλεγον· ταῦτα τὰ ῥήματα οὐκ ἔστιν
δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν
ὀφθαλμοὺς ἀνοῖξαι; Others said, " These word are not of the devil. Can a demon is able to open the eyes of the blind." Me expecting a negative answer. Here we are still on chapter 8 blind man. Demon, sinner or prophet. division caused by Jesus' words. It is the Lord who opens the eyes of the blind. Ps. 146:8 - brown test
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