Bilangan 27:17

27:17 who will go out before them, and who will come in before them, ¹  and who will lead them out, and who will bring them in, so that ²  the community of the Lord may not be like sheep that have no shepherd.”

Ulangan 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ³  and the Lord has said to me, ‘You will not cross the Jordan.’

Ulangan 31:1

Succession of Moses by Joshua

31:1 Then Moses went ⁴  and spoke these words ⁵  to all Israel.

1 Samuel 18:16

18:16 But all Israel and Judah loved David, for he was the one leading them out to battle and back.

1 Samuel 18:2

18:2 Saul retained David ⁶  on that day and did not allow him to return to his father’s house.

1 Samuel 5:2

5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon.

Mazmur 121:8

121:8 The Lord will protect you in all you do, ⁷ 

now and forevermore.

Yohanes 10:3-4

10:3 The doorkeeper ⁸  opens the door ⁹  for him, ¹⁰  and the sheep hear his voice. He ¹¹  calls his own sheep by name and leads them out. ¹²  10:4 When he has brought all his own sheep ¹³  out, he goes ahead of them, and the sheep follow him because they recognize ¹⁴  his voice.

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁵  and find pasture. ¹⁶ 

[27:17]  ¹ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ² tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[31:2]  ³ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[31:1]  ⁴ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ⁵ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[18:2]  ⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[121:8]  ⁷ tn Heb “your going out and your coming in.”

[10:3]  ⁸ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ⁹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ¹⁰ tn Grk “For this one.”

[10:3]  ¹¹ tn Grk “And he.” 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.

[10:3]  ¹² sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ¹³ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ¹⁴ tn Grk “because they know.”

[10:9]  ¹⁵ 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]  ¹⁶ sn That is, pasture land in contrast to cultivated land.