Zakharia 11:7

11:7 So I ¹  began to shepherd the flock destined for slaughter, the most afflicted ²  of all the flock. Then I took two staffs, ³  calling one “Pleasantness” ⁴  and the other “Binders,” ⁵  and I tended the flock.

Mazmur 69:33

69:33 For the Lord listens to the needy;

he does not despise his captive people. ⁶ 

Mazmur 72:12-14

72:12 For he will rescue the needy ⁷  when they cry out for help,

and the oppressed ⁸  who have no defender.

72:13 He will take pity ⁹  on the poor and needy;

the lives of the needy he will save.

72:14 From harm and violence he will defend them; ¹⁰ 

he will value their lives. ¹¹ 

Yesaya 14:32

14:32 How will they respond to the messengers of this nation? ¹² 

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Zefanya 3:12

3:12 I will leave in your midst a humble and meek group of people, ¹³ 

and they will find safety in the Lord’s presence. ¹⁴ 

Lukas 7:22

7:22 So ¹⁵  he answered them, ¹⁶  “Go tell ¹⁷  John what you have seen and heard: ¹⁸  The blind see, the lame walk, lepers are cleansed, the ¹⁹  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Lukas 19:48

19:48 but ²⁰  they could not find a way to do it, ²¹  for all the people hung on his words. ²² 

Yakobus 2:5-6

2:5 Listen, my dear brothers and sisters! ²³  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! ²⁴  Are not the rich oppressing you and dragging you into the courts?

[11:7]  ¹ sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3; Isa 20:2-4; Jer 19:1-15; 27:2-11; Ezek 4:1-3).

[11:7]  ² tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.

[11:7]  ³ sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.

[11:7]  ⁴ tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”

[11:7]  sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10).

[11:7]  ⁵ tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).

[11:7]  sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).

[69:33]  ⁶ tn Heb “his prisoners he does not despise.”

[72:12]  ⁷ tn The singular is representative. The typical needy individual here represents the entire group.

[72:12]  ⁸ tn The singular is representative. The typical oppressed individual here represents the entire group.

[72:13]  ⁹ tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).

[72:14]  ¹⁰ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ¹¹ tn Heb “their blood will be precious in his eyes.”

[14:32]  ¹² sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

[3:12]  ¹³ tn Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.

[3:12]  ¹⁴ tn Heb “and they will take refuge in the name of the Lord.”

[3:12]  sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer.

[7:22]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹⁶ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹⁷ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹⁸ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ¹⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:48]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²¹ tn Grk “they did not find the thing that they might do.”

[19:48]  ²² sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[2:5]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:6]  ²⁴ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.