John 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ¹  I am the door for the sheep. ² 

John 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ³  and find pasture. ⁴ 

John 14:6

14:6 Jesus replied, ⁵  “I am the way, and the truth, and the life. ⁶  No one comes to the Father except through me.

Acts 14:27

14:27 When they arrived and gathered the church together, they reported ⁷  all the things God ⁸  had done with them, and that he had opened a door ⁹  of faith for the Gentiles.

Ephesians 2:18

2:18 so that ¹⁰  through him we both have access in one Spirit to the Father.

Ephesians 3:12

3:12 in whom we have boldness and confident access ¹¹  to God ¹²  because of ¹³  Christ’s ¹⁴  faithfulness. ¹⁵ 

Hebrews 10:19-20

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ¹⁶  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ¹⁷  through the curtain, that is, through his flesh, ¹⁸ 

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁹ 

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[10:7]  ¹ tn Grk “Truly, truly, I say to you.”

[10:7]  ² tn Or “I am the sheep’s door.”

[10:9]  ³ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁴ sn That is, pasture land in contrast to cultivated land.

[14:6]  ⁵ tn Grk “Jesus said to him.”

[14:6]  ⁶ tn Or “I am the way, even the truth and the life.”

[14:27]  ⁷ tn Or “announced.”

[14:27]  ⁸ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[2:18]  ¹⁰ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[3:12]  ¹¹ tn Grk “access in confidence.”

[3:12]  ¹² tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ¹³ tn Grk “through,” “by way of.”

[3:12]  ¹⁴ tn Grk “his.”

[3:12]  ¹⁵ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[10:19]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ¹⁷ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹⁸ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:1]  ¹⁹ tn Grk “those who approach.”