Yehezkiel 36:38

36:38 Like the sheep for offerings, like the sheep of Jerusalem ¹  during her appointed feasts, so will the ruined cities be filled with flocks of people. Then they will know that I am the Lord.”

Mazmur 78:52

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

Mazmur 80:1

Psalm 80 ² 

For the music director; according to the shushan-eduth style; ³  a psalm of Asaph.

80:1 O shepherd of Israel, pay attention,

you who lead Joseph like a flock of sheep!

You who sit enthroned above the winged angels, ⁴  reveal your splendor! ⁵ 

Mazmur 95:7

95:7 For he is our God;

we are the people of his pasture,

the sheep he owns. ⁶ 

Today, if only you would obey him! ⁷ 

Mazmur 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ⁸ 

we are his people, the sheep of his pasture.

Yesaya 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁹ 

he leads the ewes along.

Mikha 7:14

7:14 Shepherd your people with your shepherd’s rod, ¹⁰ 

the flock that belongs to you, ¹¹ 

the one that lives alone in a thicket,

in the midst of a pastureland. ¹² 

Allow them to graze in Bashan and Gilead, ¹³ 

as they did in the old days. ¹⁴ 

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁵  to give you the kingdom.

Yohanes 10:11

10:11 “I am the good ¹⁶  shepherd. The good shepherd lays down his life ¹⁷  for the sheep.

Yohanes 10:16

10:16 I have ¹⁸  other sheep that do not come from ¹⁹  this sheepfold. ²⁰  I must bring them too, and they will listen to my voice, ²¹  so that ²²  there will be one flock and ²³  one shepherd.

Yohanes 10:26-30

10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ²⁴  them eternal life, and they will never perish; ²⁵  no one will snatch ²⁶  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ²⁷  and no one can snatch ²⁸  them from my Father’s hand. 10:30 The Father and I ²⁹  are one.” ³⁰ 

Yohanes 20:15-17

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ³¹  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She ³²  turned and said to him in Aramaic, ³³  “Rabboni” ³⁴  (which means Teacher). ³⁵  20:17 Jesus replied, ³⁶  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Kisah Para Rasul 20:28

20:28 Watch out for ³⁷  yourselves and for all the flock of which ³⁸  the Holy Spirit has made you overseers, ³⁹  to shepherd the church of God ⁴⁰  that he obtained ⁴¹  with the blood of his own Son. ⁴² 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁴³  them and saying farewell, ⁴⁴  he left to go to Macedonia. ⁴⁵ 

Pengkhotbah 5:2-3

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

5:3 Just as dreams come when there are many cares, ⁴⁶ 

so ⁴⁷  the rash vow ⁴⁸  of a fool occurs ⁴⁹  when there are many words.

[36:38]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[80:1]  ² sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

[80:1]  ³ tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

[80:1]  ⁴ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[80:1]  ⁵ tn Heb “shine forth.”

[80:1]  sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[95:7]  ⁶ tn Heb “of his hand.”

[95:7]  ⁷ tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[100:3]  ⁸ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.

[40:11]  ⁹ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[7:14]  ¹⁰ tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).

[7:14]  ¹¹ tn Heb “the flock of your inheritance.”

[7:14]  ¹² tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.

[7:14]  sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view.

[7:14]  ¹³ sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.

[7:14]  ¹⁴ tn Heb “as in the days of antiquity.”

[12:32]  ¹⁵ tn Or perhaps, “your Father chooses.”

[10:11]  ¹⁶ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ¹⁷ tn Or “The good shepherd dies willingly.”

[10:11]  sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

[10:16]  ¹⁸ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ¹⁹ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ²⁰ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ²¹ tn Grk “they will hear my voice.”

[10:16]  ²² tn Grk “voice, and.”

[10:16]  ²³ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[10:28]  ²⁴ tn Grk “And I give.”

[10:28]  ²⁵ tn Or “will never die” or “will never be lost.”

[10:28]  ²⁶ tn Or “no one will seize.”

[10:29]  ²⁷ tn Or “is superior to all.”

[10:29]  ²⁸ tn Or “no one can seize.”

[10:30]  ²⁹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ³⁰ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[20:15]  ³¹ tn Grk “that one” (referring to Mary Magdalene).

[20:16]  ³² tn Grk “That one.”

[20:16]  ³³ tn Grk “in Hebrew.”

[20:16]  ³⁴ sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ³⁵ sn This is a parenthetical note by the author.

[20:17]  ³⁶ tn Grk “Jesus said to her.”

[20:28]  ³⁷ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ³⁸ tn Grk “in which.”

[20:28]  ³⁹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁴⁰ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁴¹ tn Or “acquired.”

[20:28]  ⁴² tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:1]  ⁴³ tn Or “exhorting.”

[20:1]  ⁴⁴ tn Or “and taking leave of them.”

[20:1]  ⁴⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[5:3]  ⁴⁶ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁴⁷ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁴⁸ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁴⁹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.