Mikha 5:4

5:4 He will assume his post ¹  and shepherd the people ²  by the Lord’s strength,

by the sovereign authority of the Lord his God. ³ 

They will live securely, ⁴  for at that time he will be honored ⁵ 

even in the distant regions of ⁶  the earth.

Mazmur 23:1-4

Psalm 23 ⁷ 

A psalm of David.

23:1 The Lord is my shepherd, ⁸ 

I lack nothing. ⁹ 

23:2 He takes me to lush pastures, ¹⁰ 

he leads me to refreshing water. ¹¹ 

23:3 He restores my strength. ¹² 

He leads me down ¹³  the right paths ¹⁴ 

for the sake of his reputation. ¹⁵ 

23:4 Even when I must walk through the darkest valley, ¹⁶ 

I fear ¹⁷  no danger, ¹⁸ 

for you are with me;

your rod and your staff reassure me. ¹⁹ 

Mazmur 28:9

28:9 Deliver your people!

Empower ²⁰  the nation that belongs to you! ²¹ 

Care for them like a shepherd and carry them in your arms ²²  at all times! ²³ 

Mazmur 95:7

95:7 For he is our God;

we are the people of his pasture,

the sheep he owns. ²⁴ 

Today, if only you would obey him! ²⁵ 

Mazmur 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ²⁶ 

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; ²⁷ 

he leads the ewes along.

Yesaya 49:10

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ²⁸ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ²⁹ 

Yohanes 10:27-30

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ³⁰  them eternal life, and they will never perish; ³¹  no one will snatch ³²  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ³³  and no one can snatch ³⁴  them from my Father’s hand. 10:30 The Father and I ³⁵  are one.” ³⁶ 

[5:4]  ¹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ² tn The words “the people” are supplied in the translation for clarification.

[5:4]  ³ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁴ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ⁵ tn Heb “be great.”

[5:4]  ⁶ tn Or “to the ends of.”

[23:1]  ⁷ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

[23:1]  ⁸ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

[23:1]  ⁹ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

[23:2]  ¹⁰ tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.

[23:2]  ¹¹ tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).

[23:2]  sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.

[23:3]  ¹² tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”

[23:3]  ¹³ tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

[23:3]  ¹⁴ tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

[23:3]  ¹⁵ tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.

[23:4]  ¹⁶ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ¹⁷ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ¹⁸ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ¹⁹ tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[28:9]  ²⁰ tn Or “bless.”

[28:9]  ²¹ tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.

[28:9]  ²² tn Heb “shepherd them and lift them up.”

[28:9]  sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).

[28:9]  ²³ tn Or “forever.”

[95:7]  ²⁴ tn Heb “of his hand.”

[95:7]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[49:10]  ²⁸ tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”

[2:6]  ²⁹ sn A quotation from Mic 5:2.

[10:28]  ³⁰ tn Grk “And I give.”

[10:28]  ³¹ tn Or “will never die” or “will never be lost.”

[10:28]  ³² tn Or “no one will seize.”

[10:29]  ³³ tn Or “is superior to all.”

[10:29]  ³⁴ tn Or “no one can seize.”

[10:30]  ³⁵ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ³⁶ 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).