Bilangan 10:11

The Journey From Sinai to Kadesh

10:11 ¹ On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. ² 

Bilangan 10:33-34

10:33 So they traveled from the mountain of the Lord three days’ journey; ³  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them. 10:34 ⁴  And the cloud of the Lord was over them by day, when they traveled ⁵  from the camp.

Keluaran 40:36-38

40:36 But when the cloud was lifted up ⁶  from the tabernacle, the Israelites would set out ⁷  on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. ⁸  40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ⁹  on it at night, in plain view ¹⁰  of all the house of Israel, throughout all their journeys.

Mazmur 80:1-2

Psalm 80 ¹¹ 

For the music director; according to the shushan-eduth style; ¹²  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, ¹³  reveal your splendor! ¹⁴ 

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal ¹⁵  your power!

Come and deliver us! ¹⁶ 

Yesaya 49:10

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ¹⁷ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Yohanes 10:3-5

10:3 The doorkeeper ¹⁸  opens the door ¹⁹  for him, ²⁰  and the sheep hear his voice. He ²¹  calls his own sheep by name and leads them out. ²²  10:4 When he has brought all his own sheep ²³  out, he goes ahead of them, and the sheep follow him because they recognize ²⁴  his voice. 10:5 They will never follow a stranger, ²⁵  but will run away from him, because they do not recognize ²⁶  the stranger’s voice.” ²⁷ 

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, ²⁸  and find pasture. ²⁹ 

[10:11]  ¹ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

[10:11]  ² tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

[10:11]  tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”

[10:33]  ³ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[10:34]  ⁴ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ⁵ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[40:36]  ⁶ tn The construction uses the Niphal infinitive construct to form the temporal clause.

[40:36]  ⁷ tn The imperfect tense in this context describes a customary action.

[40:37]  ⁸ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

[40:38]  ⁹ tn Here is another imperfect tense of the customary nuance.

[40:38]  ¹⁰ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”

[80:1]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[80:2]  ¹⁵ tn Heb “stir up”; “arouse.”

[80:2]  ¹⁶ tn Heb “come for our deliverance.”

[49:10]  ¹⁷ 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.”

[10:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “For this one.”

[10:3]  ²¹ 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]  ²² 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]  ²³ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ²⁴ tn Grk “because they know.”

[10:5]  ²⁵ tn Or “someone whom they do not know.”

[10:5]  ²⁶ tn Grk “know.”

[10:5]  ²⁷ tn Or “the voice of someone they do not know.”

[10:9]  ²⁸ 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]  ²⁹ sn That is, pasture land in contrast to cultivated land.