{Verily, Verily} (Am(886e), am(886e)). 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 parabol(885c), but paroimia (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} (eis t(886e) aul(886e)
t(936e) probat(936e)). Originally aul(885c) (from a(935c), 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} (anabain(936e)). Present
active participle of anabain(935c), 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} (klept(8873) estin
kai l(8869)st(8873)). Both old and common words (from klept(935c), to
steal, l(8869)zomai, to plunder). The distinction is preserved in
the N.T. as here. Judas was a klept(8873) ( 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.