Isaiah 49:9-10

49:9 You will say ¹  to the prisoners, ‘Come out,’

and to those who are in dark dungeons, ²  ‘Emerge.’ ³ 

They will graze beside the roads;

on all the slopes they will find pasture.

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ⁴ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Isaiah 63:11

63:11 His people remembered the ancient times. ⁵ 

Where is the one who brought them up out of the sea,

along with the shepherd of ⁶  his flock?

Where is the one who placed his holy Spirit among them, ⁷ 

Genesis 49:24

49:24 But his bow will remain steady,

and his hands ⁸  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁹  the Shepherd, the Rock ¹⁰  of Israel,

Psalms 23:1-6

Psalm 23 ¹¹ 

A psalm of David.

23:1 The Lord is my shepherd, ¹² 

I lack nothing. ¹³ 

23:2 He takes me to lush pastures, ¹⁴ 

he leads me to refreshing water. ¹⁵ 

23:3 He restores my strength. ¹⁶ 

He leads me down ¹⁷  the right paths ¹⁸ 

for the sake of his reputation. ¹⁹ 

23:4 Even when I must walk through the darkest valley, ²⁰ 

I fear ²¹  no danger, ²² 

for you are with me;

your rod and your staff reassure me. ²³ 

23:5 You prepare a feast before me ²⁴ 

in plain sight of my enemies.

You refresh ²⁵  my head with oil;

my cup is completely full. ²⁶ 

23:6 Surely your goodness and faithfulness ²⁷  will pursue ²⁸  me all my days, ²⁹ 

and I will live in ³⁰  the Lord’s house ³¹  for the rest of my life. ³² 

Psalms 78:71-72

78:71 He took him away from following the mother sheep, ³³ 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ³⁴ 

78:72 David ³⁵  cared for them with pure motives; ³⁶ 

he led them with skill. ³⁷ 

Psalms 80:1

Psalm 80 ³⁸ 

For the music director; according to the shushan-eduth style; ³⁹  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, ⁴⁰  reveal your splendor! ⁴¹ 

Ezekiel 34:12-14

34:12 As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day. ⁴²  34:13 I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land. 34:14 In a good pasture I will feed them; the mountain heights of Israel will be their pasture. There they will lie down in a lush ⁴³  pasture, and they will feed on rich grass on the mountains of Israel.

Ezekiel 34:23

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ⁴⁴  He will feed them and will be their shepherd.

Ezekiel 34:31

34:31 And you, my sheep, the sheep of my pasture, are my people, ⁴⁵  and I am your God, declares the sovereign Lord.’”

Ezekiel 37:24

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ⁴⁶  my regulations and carefully observe my statutes. ⁴⁷ 

Micah 5:4

5:4 He will assume his post ⁴⁸  and shepherd the people ⁴⁹  by the Lord’s strength,

by the sovereign authority of the Lord his God. ⁵⁰ 

They will live securely, ⁵¹  for at that time he will be honored ⁵² 

even in the distant regions of ⁵³  the earth.

John 10:11-16

10:11 “I am the good ⁵⁴  shepherd. The good shepherd lays down his life ⁵⁵  for the sheep. 10:12 The hired hand, ⁵⁶  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁵⁷  the sheep and runs away. ⁵⁸  So the wolf attacks ⁵⁹  the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, ⁶⁰  he runs away. ⁶¹ 

10:14 “I am the good shepherd. I ⁶²  know my own ⁶³  and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life ⁶⁴  for ⁶⁵  the sheep. 10:16 I have ⁶⁶  other sheep that do not come from ⁶⁷  this sheepfold. ⁶⁸  I must bring them too, and they will listen to my voice, ⁶⁹  so that ⁷⁰  there will be one flock and ⁷¹  one shepherd.

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 5:4

5:4 And no one assumes this honor ⁷²  on his own initiative, ⁷³  but only when called to it by God, ⁷⁴  as in fact Aaron was.

Revelation 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁷⁵ 

[49:9]  ¹ tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.

[49:9]  ² tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”

[49:9]  ³ tn Heb “show yourselves” (so ASV, NAB, NASB).

[49:10]  ⁴ 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.”

[63:11]  ⁵ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ⁶ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ⁷ sn See the note at v. 10.

[49:24]  ⁸ tn Heb “the arms of his hands.”

[49:24]  ⁹ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ¹⁰ tn Or “Stone.”

[23:1]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[23:3]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ²² 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]  ²³ 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.

[23:5]  ²⁴ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ²⁵ tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ²⁶ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[23:6]  ²⁷ tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”

[23:6]  ²⁸ tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.

[23:6]  ²⁹ tn Heb “all the days of my life.”

[23:6]  ³⁰ tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bÿvet). The form should be emended to וְשִׁבְתִּי (vÿshivtiy; an infinitive construct from יָשַׁב, yashav, “live”) with pronominal suffix) or to וְיָשַׁבְתִּי (vÿyashavtiy; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.

[23:6]  ³¹ tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[23:6]  ³² tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

[78:71]  ³³ tn Heb “from after the ewes he brought him.”

[78:71]  ³⁴ tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[78:72]  ³⁵ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ³⁶ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ³⁷ tn Heb “and with the understanding of his hands he led them.”

[80:1]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Heb “shine forth.”

[34:12]  ⁴² sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c.

[34:14]  ⁴³ tn Heb “good.”

[34:23]  ⁴⁴ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

[34:31]  ⁴⁵ tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.

[37:24]  ⁴⁶ tn Heb “walk [in].”

[37:24]  ⁴⁷ tn Heb “and my statutes they will guard and they will do them.”

[5:4]  ⁴⁸ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ⁴⁹ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ⁵⁰ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁵¹ 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]  ⁵² tn Heb “be great.”

[5:4]  ⁵³ tn Or “to the ends of.”

[10:11]  ⁵⁴ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ⁵⁵ tn Or “The good shepherd dies willingly.”

[10:12]  ⁵⁶ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁵⁷ tn Grk “leaves.”

[10:12]  ⁵⁸ tn Or “flees.”

[10:12]  ⁵⁹ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:13]  ⁶⁰ tn Grk “does not have a care for the sheep.”

[10:13]  ⁶¹ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[10:14]  ⁶² tn Grk “And I.” 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.

[10:14]  ⁶³ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:15]  ⁶⁴ tn Or “I die willingly.”

[10:15]  ⁶⁵ tn Or “on behalf of” or “for the sake of.”

[10:16]  ⁶⁶ tn Grk “And I have.” 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.

[10:16]  ⁶⁷ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁶⁸ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁶⁹ tn Grk “they will hear my voice.”

[10:16]  ⁷⁰ tn Grk “voice, and.”

[10:16]  ⁷¹ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[5:4]  ⁷² sn Honor refers here to the honor of the high priesthood.

[5:4]  ⁷³ tn Grk “by himself, on his own.”

[5:4]  ⁷⁴ tn Grk “being called by God.”

[7:17]  ⁷⁵ sn An allusion to Isa 25:8.