Mazmur 78:70-72
Konteks78:70 He chose David, his servant,
and took him from the sheepfolds.
78:71 He took him away from following the mother sheep, 1
and made him the shepherd of Jacob, his people,
and of Israel, his chosen nation. 2
78:72 David 3 cared for them with pure motives; 4
he led them with skill. 5
Amos 1:1
Konteks1:1 The following is a record of what Amos prophesied. 6 He 7 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 8 during the time of 9 King Uzziah of Judah and 10 King Jeroboam son of Joash of Israel, two years before the earthquake. 11
Amos 7:14-15
Konteks7:14 Amos replied 12 to Amaziah, “I was not a prophet by profession. 13 No, 14 I was a herdsman who also took care of 15 sycamore fig trees. 16 7:15 Then the Lord took me from tending 17 flocks and gave me this commission, 18 ‘Go! Prophesy to my people Israel!’
Matius 4:18-19
Konteks4:18 As 19 he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 20 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 21
Lukas 2:8
Konteks2:8 Now 22 there were shepherds 23 nearby 24 living out in the field, keeping guard 25 over their flock at night.
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[78:71] 1 tn Heb “from after the ewes he brought him.”
[78:71] 2 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”
[78:72] 3 tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.
[78:72] 4 tn Heb “and he shepherded them according to the integrity of his heart.”
[78:72] 5 tn Heb “and with the understanding of his hands he led them.”
[1:1] 6 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 7 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 8 tn Heb “which he saw concerning Israel.”
[1:1] 9 tn Heb “in the days of.”
[1:1] 10 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 11 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[7:14] 12 tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.
[7:14] 13 tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.
[7:14] 15 tn Heb “gashed”; or “pierced.”
[7:14] sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.
[7:14] 16 sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).
[7:15] 17 tn Heb “from [following] after.”
[7:15] 18 tn Heb “and the
[4:18] 19 tn Here δέ (de) has not been translated.
[4:18] 20 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 21 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[4:19] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[2:8] 22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 23 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 24 tn Grk “in that region.”
[2:8] 25 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”