The passage
      v7-8. Jesus is "the gate of the sheep." This is the first image from the parable that Jesus applies to himself. The vast majority of the religious leaders, who claimed the right to care for the people of Israel, were frauds. Like the man born blind in chapter 9, God's faithful people have tended not to "listen to them."
      v9-10. Jesus continues with the illustration that he is like a gate; the sheep who pass by him will find abundant pasture, an "overflowing life." As Chrysostom put it, "when Jesus brings us to the Father he calls himself a Door. Jesus is the way to life eternal.
      v11-13. Jesus is "the good shepherd." This is the second image from the parable that Jesus applies to himself. He is the "genuine" shepherd of the sheep, the real article. A hired labourer, someone who is concerned for their own welfare rather than the welfare of the sheep, is not going to put their life at risk if the sheep are attacked by wild dogs. On the other hand, the shepherd of the sheep is a person who cares for the sheep, he "takes care of us", Chrysostom. He cares for our eternal salvation. Not only will he risk his life, but he will actually give it to save his sheep.
      v14-15. Further developing the image of Jesus as the good shepherd, Jesus makes the point that there exists a reciprocal intimate acquaintance between the shepherd and his sheep, a "knowing" that is similar to the "knowing" between the Father and the Son. This "knowing", this mutual bond, was evident in his dealings with the man born blind in chapter 9. Jesus will sacrifice his life to establish and maintain this bond.
      v16. Jesus says that he has other sheep who are not of the house of Israel. Obviously, he is alluding to his potential Gentile followers, those "not of this sheep pen." These sheep of another fold will, like the man born blind, hear of Christ and respond in faith. The consequence of this will be a single flock out of diverse humanity, a flock under one shepherd, Christ. It is very unlikely that Jesus is thinking of an organizational unity, one particular Christian denomination, rather, Jesus is speaking of a heavenly unity which expresses itself in a brotherhood that stands above denominational affiliation.
      v17-18. Returning again to the image of the shepherd who willingly sacrifices his life for his sheep, Jesus makes two points about his death. First, it is the supreme expression of the mutual love that exists between the Father and the Son, a love which reaches out to broken humanity. Second, there is an integral link between the death of Jesus and the resurrection of Jesus; Jesus lays his life down in order to take it up again. The gospel is not just a message concerning a cross, but a cross and an empty tomb.

A blessed flock
      The central point that Jesus makes in this discourse, based on the sign of the healing of the man born blind, is that "the sheep follow him because they know his voice", 10:4. "I know my own and my own know me", 10:14. The religious authorities tried to brow-beat the man who had received his sight at the hand of Jesus, but he stayed true to Jesus, ultimately believing in him. As Jesus put it, "I came into this world ... so that those who do not see may see ..."
      In our passage for study, Jesus tells us who his sheep are, what he gains for them, how he gains it and why.
      Jesus' sheep are those who hear the voice of the shepherd and follow him. It's very easy to import theological niceties into what is a very simple idea. A person who hears the gospel and responds to it, belongs to Jesus. There are many so-called "hired hands" to follow, other religions, hedonism for instance, all claiming our attention, but if, like the man born blind, we look to Jesus and say, "I believe", then we are one of his sheep. Whether we are from the fold of Israel, or, as is usually the case, a non Jew, faith selects us as one of Christ's own.
      What then of the "pasture" that is ours through Jesus, the "life" that is ours "abundantly"? Jesus doesn't explain exactly what he means, but when he speaks of the gift of life it is certainly not health, wealth and happiness. Abundant life is eternal life, an eternal being in the presence of God; real existence, not the shadows of this age. Jesus is like a door; he is the way into eternity.
      How does Jesus gain this good pasture for his sheep? Jesus is actually quite explicit: he lays down his life, gives it up, sacrifices it, in order to take it up again. That is, eternal life is ours as a gift through faith in Christ, who died and rose on our behalf. By the cross and the empty tomb we rise to new life in Christ. Jesus is the good shepherd, he is the genuine article. He cares for his sheep, unlike the hired hand who runs away at the first sign of danger.
      Finally, why does Jesus bother? Jesus tells us that it all comes down to love, a mutual caring compassion that bonds the Father with the Son, and which flows outward toward broken humanity.
      Jesus is the door to the presence of God and the shepherd who gives his life to take us there.

v7
      palin adv. "again" - again, in so far as. Possibly here just functioning as a connective, but more likely carrying the sense "going back again to look at what I have just said."
      hJ qura (a) "the gate" - the door. Predicate position. Note variant "the shepherd" adopted by Moffatt, and given extra support with the recent discovery of P75. It certainly fits better with v8.
      twn probatwn (on) "for the sheep" - of the sheep. Objective genitive, as NIV. Although, "of the sheep", possessive, would apply if "shepherd" was intended instead of "door".

v8
      panteV adj. "all" - all, every, whole. Possibly an exclusive claim, more likely "all false leaders of God's people." Some manuscripts omit "all".
      pro emou "before me" - Doubtful, possibly added to qualify the stark sense of "came".
      ouk hkousan (akouw) aor. "did not listen" - did not hear, heed, obey. In the sense of obey, choose to follow; "the sheep paid no heed to any who came before me", REB.

v9
      egw eimi hJ qura "I am the gate" - The background of an Eastern shepherd sleeping at the entrance of a sheep-fold when out in the fields at night is possibly applicable here - the shepherd is the gate. Jesus is the way to salvation, the means of entry.
      ean + subj. "whoever" - if [anyone]. Conditional sentence, 3rd class, where the condition stated in the protasis is a possibility, ie. it is likely some will enter and therefore be saved.
      swqhsetai (swzw) fut. pas. "will be saved" - he will be saved. Possibly saved in the sense of kept safe/secure, but more likely given eternal blessings, "have life and have it to the full." John does not really explain what he means by the word here.

v10
      oJ klepthV (hV ou) "the thief" - The definite article identifies no particular thief, it is just parabolic style.
      ouk ercetai (ercomai) "comes" - does not come [except in order that he may steal ...]. Changed to the positive to simplify.
      ei mh "only" - except.
      iJna "to" - in order to. Expressing the purpose of the coming.
      qush/ "kill" - sacrifice, murder. The word is stronger than "kill" and carries a sacrificial sense, "slaughter", NAB.
      egw "I [have come]" - I [came]. The "I" is emphatic, underlined.
      ecwsin (ecw) subj. "they may have" - The "they", of course, means the sheep = disciples, but as the "they" can be confused with the "thieves and bandits" a shift in person is reasonable, "you", "everyone", CEV; "for people to have life", Williams.
      perisson adv. "to the full" - abundantly. Adverbial use of the adjective. "There is nothing cramping or restricting about life for those who enter his fold", Morris. cf. Rom.5:20. "Overflowing life", Barclay.

v11
      oJ kaloV adj. "good" - good, beautiful. "Beautiful" in the sense of ideal, therefore "model", Brown, "genuine", Beasley-Murray, but a moral sense is possible, "dedicated / devoted."; "noble", "worthy", Carson. There remains the possibility that "beautiful", in the sense of attractive, is intended, Temple, but this is more likely an unrealistic description of an anything but beautiful profession.
      tiqhsin (tiqhmi) "lays down" - puts down, places. Probably a Hebrew idea in the sense of "hand over." Possibly "risk life"; "willing to die for the sheep", TEV; but the sense here is surely "give up", not "risk"; "the Good Shepherd gives up his life for his sheep", CEV.
      uJper + gen. "for" - for, on behalf of, for the benefit of. "On behalf of" suggests sacrifice. The shepherd acts to defend his sheep at the cost of his life.

v12
      oJ misqwtoV (oV) "the hired hand" - hired labourer. A person "whose interest is in what he is paid for doing his job rather than in the job itself", Morris; "the man who is working only for pay", Barclay.
      ouk wn "is not" - not being. The negation of the participle of the verb to-be is unusual and is probably used to emphasize the negative, Moulton, "the labourer is certainly no shepherd."
      ercomenon (ercomai) pres. part. "coming" - Descriptive participle.
      aJrpazei (aJrpazw) "attacks" - snatches away, seizes. An action which is quick and violent, as of a wild animal attacking and carrying off its prey.
      skopizei (skopizw) "scatters it" - scatters. "The wolf will attack the flock and send them flying", Phillips.

v13
      oJ de misqwtoV feugei "the man runs away" - the hired worker runs away. Not found in most manuscripts. Probably added to improve the sense.
      oJti "because" - Introducing a purpose clause answering v12a.
      ou melei (melw) + dat. "cares nothing" - does not care for. Possibly a question, "what does he care for the sheep?", Berkeley, but the negation would suggest a positive answer. "He cares for himself and his wages, not for the sheep", Barrett.

v14
      ginwskw "I know" - The Hebrew background to this word carries the idea of "knowing", as a man "knows" a woman in marriage; it is a relationship centered word rather than an intellectual one. Jesus is speaking here of a mutual recognition which is an intimate experiential one. Mutual / reciprocal "intimate acquaintance with", TH.
      ta ema "my sheep" - mine. "I know my own and my own know me", RJB.

v15
      kaqwV "just as" - just as, as, in like manner. The knowing that exists between the shepherd and the sheep is of the same sort, can be likened to, the knowing that exists between the Father and the Son. Morris feels a close parallel should not be drawn between the "knowing" of the shepherd and the sheep and of the Son and the Father. If the "knowing" is knowledge, of course not, but if it is a "reciprocal intimate acquaintance" then it is a reasonable comparison. The reticence translators have with this comparison can be observed in their punctuation. Many end v14 with a full stop. "I know my sheep, and they know me, just as the Father knows me, and I know the Father", Barclay.
      tiqhmi "I lay down" - More explicit than in v11. Here Jesus says he sacrifices his life.
      thn yuchn (h) "[my] life" - The word can certainly mean "physical life", but also extends to "soul", "being".

v16
      aJ ouk estin ek thV aulhV tauthV "that are not of this sheep pen" - which are not of this fold. Presumably Gentiles are intended.
      thV aulhV (h) "sheep pen" - sheepfold. A walled enclosure either to enclose human activity or to protect livestock*
      dei me agagein (agw) aor. inf. "I must bring" - it is necessary me to drive, lead, bring. Expressing compulsion.
      genhsontai (ginomai) "there shall be" - there will be. Variant "they will be", or better, "they will become", has equal weight, although the point is the same, one flock in Christ.
      mia poimnh eiJV poimhn "one flock and one shepherd" - one flock / sheep heard, one shepherd. The Greek alliteration cannot be expressed in English.

v17
      dia + acc. "the reason" - because of, on account of. "The Father loves me because I give up my life", CEV.
      agapa/ (agapaw) "loves" - It is most unlikely that the Father's love for the Son is based on one act of obedience. "Jesus death is the will of God for him. And because he is in perfect harmony with the will of God, he goes forward to that death. Thus, the Father's love is the recognition from the Father's side of the perfect community between them in this matter", Morris.
      iJna + subj. "only to take" - that I may take [it again]. Probably forming a purpose clause, "in order that", Barrett. For John, Jesus' death, resurrection and exaltation is a unified saving work. "He dies in order to rise, and by his rising to proceed toward his ultimate glorification and the pouring out of the Spirit so that others, too, might live", Carson. "I lay down my life in order to take it up again", NJB.