Acts 20:29

20:29 I know that after I am gone ¹  fierce wolves ²  will come in among you, not sparing the flock.

The Song of Songs 1:7-8

The Shepherd and the Shepherdess

The Beloved to Her Lover:

1:7 Tell me, O you whom my heart ³  loves,

where do you pasture your sheep?

Where do you rest your sheep during the midday heat?

Tell me lest ⁴  I wander around ⁵ 

beside the flocks of your companions!

The Lover to His Beloved:

1:8 If you do not know, O most beautiful of women,

simply follow the tracks of my flock,

and pasture your little lambs

beside the tents of the shepherds.

Isaiah 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁶ 

he leads the ewes along.

Isaiah 63:11

63:11 His people remembered the ancient times. ⁷ 

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

along with the shepherd of ⁸  his flock?

Where is the one who placed his holy Spirit among them, ⁹ 

Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ¹⁰ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ¹¹ 

because you, the Lord’s flock, ¹²  will be carried ¹³  into exile.”

Jeremiah 13:20

13:20 Then I said, ¹⁴ 

“Look up, Jerusalem, ¹⁵  and see

the enemy ¹⁶  that is coming from the north.

Where now is the flock of people that were entrusted to your care? ¹⁷ 

Where now are the ‘sheep’ that you take such pride in? ¹⁸ 

Jeremiah 31:10

31:10 Hear what the Lord has to say, O nations.

Proclaim it in the faraway lands along the sea.

Say, “The one who scattered Israel will regather them.

He will watch over his people like a shepherd watches over his flock.”

Ezekiel 34:31

34:31 And you, my sheep, the sheep of my pasture, are my people, ¹⁹  and I am your God, declares the sovereign Lord.’”

Micah 7:14

7:14 Shepherd your people with your shepherd’s rod, ²⁰ 

the flock that belongs to you, ²¹ 

the one that lives alone in a thicket,

in the midst of a pastureland. ²² 

Allow them to graze in Bashan and Gilead, ²³ 

as they did in the old days. ²⁴ 

Luke 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ²⁵  to give you the kingdom.

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ²⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁷  began to speak first to his disciples, “Be on your guard against ²⁸  the yeast of the Pharisees, ²⁹  which is hypocrisy. ³⁰ 

Luke 5:2-3

5:2 He ³¹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ³²  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³³  Jesus ³⁴  sat down ³⁵  and taught the crowds from the boat.

[20:29]  ¹ tn Grk “after my departure.”

[20:29]  ² tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[1:7]  ³ tn Heb “soul.”

[1:7]  ⁴ tn The causal relative pronoun שֶׁ (she, “because”; BDB 980 s.v. שֶׁ 3.b) is prefixed to the interrogative particle לָמָה (lamah, “why?”; BDB 554 s.v. מַה 4.d) to form the idiom שַׁלָּמָה (shallamah, “lest”; BDB 554 s.v. מַה 4.d.β; 980 s.v. שֶׁ 3b). BDB notes that לָמָה is used with an imperfect – as is the case here with אֶהְיֶה (’ehyeh, Qal imperfect 1st person common singular from הָיָה, haya, “to be”) – to deprecate a situation and for rhetorical emphasis to introduce the reason why something should, or should not, be done: “Why should?” (e.g., Gen 27:45; 47:19; Exod 32:12; 1 Sam 19:5, 17; 20:8, 32; 2 Sam 2:22; 13:26; 16:9; 20:19; 2 Kgs 14:10; 2 Chr 25:16; Neh 6:3; Pss 79:10; 115:2; Eccl 5:5; 7:16-17; Jer 40:15; Joel 2:17) (BDB 554 s.v. מַה 4.d.β). When connected with a foregoing sentence by the causal relative pronouns שֶׁ “because,” the idiom שַׁלָּמָה connotes “lest” (literally, “Because why should?”) (BDB 554 s.v. 4.d.β). The meaning of שַׁלָּמָה is identical to the parallel constructions אֲשֶׁר לָמָּה (’asher lammah, “lest”; Dan 1:10) and דִּי לְמָה (di lÿmah, “lest”; Ezra 7:23). In Song 1:6[7] the causal relative pronoun שֶׁ connects it to the preceding lines, and our idiom assumes the elided phrase לִי הַגִּידָהּ (haggidah li, “Tell me!”) which occurred earlier: “Tell me lest I …!” or “Tell me! For why should I…?”

[1:7]  ⁵ tn The meaning of MT עֹטְיָה (’otÿyah, Qal active participle fs from עָטָה, ’atah, “to veil oneself”) is debated; several options have been proposed: (1) Some scholars attempt to explain this in light of ancient Israelite culture or customs. The term עָטָה describes a person wrapping oneself in a garment or with a veil (HALOT 813 s.v. I עטה) as (a) a sign of grief or mourning (Ezek 24:17, 22), uncleanness (Lev 13:45), or shame (Mic 3:7), and as (b) the clothing of the deceased (1 Sam 28:14) and veiled cult-prostitutes (Gen 28:14). The term is rendered “one who veils herself” (NASB), “one who is veiled” (NRSV, KJV margin) and “like a veiled woman” (ASV, NIV). BDB suggests that she veiled herself in mourning (BDB 741 s.v. I עָטָה). Rashi suggested that she veiled herself in mourning because she did not know where to find her beloved (Canticles Rabbah 1:6). Many commentators connect this with the veiled cult-prostitute soliciting business among shepherds. She wished to avoid what Tamar tried to do: to be mistaken as a harlot looking for business among the shepherds (Gen 38:14-23). If her beloved would not declare his whereabouts, she would be reduced to looking for him among the shepherds – an action that could be easily misunderstood. This is reflected in the CEV paraphrase: “Don’t let the other shepherds think badly of me.” R. E. Murphy (Song of Songs [Hermeneia], 131) writes: “Commentators have interpreted the covering as a sign of mourning (2 Sam 15:30) or as the sign of a harlot (Gen 38:14-15). These references are not helpful in explaining the context of v 7, and in neither of the instances is the word עָטָה used. She seems rather to refer to some kind of covering or disguise she will be forced to use unless she knows where to find him. One can infer that the disguise will enable her to avoid being identified by his ‘companions,’ but no reason is given (perhaps she does not want them to know about the rendezvous?)” (2) Other scholars resort to comparative lexicography. For example, S. R. Driver suggested that עֹטְיָה is not derived from עָטָה I (“to veil”), but from the Arabic root gth that came into Hebrew as the homonymic root עָטָה “to pick lice” (Isa 22:17; Jer 43:12) (HALOT 814 s.v. II עטה). Driver renders the line, “lest I be left picking lice,” that is, while away the siesta-time grooming herself. Most scholars reject this proposal; it seems strange in the context and unnecessarily creates a homonym for a well-known term that makes adequate sense contextually. Nevertheless, Driver’s proposal was adopted by the NEB: “that I may not be left picking lice.” See D. R. Driver, “Lice in the Old Testament,” PEQ 106 (1974): 159-160. (3) Still other scholars emend the text. MT reads כְּעֹטְיָה (kÿ’otÿyah, “like one who is veiled”) (preposition כְּ + Qal active participle fs עָטָה I “to veil”) which is also reflected in the LXX’s ὠ περιβαλλομενη (w periballomenh, “like one who is covered”; fs passive participle from περιβάλλω, periballw, “to cover”). However, several ancient versions (Greek: Symmachus, Syriac Peshitta, Vulgate) reflect a Hebrew Vorlage with metathesis of the first two consonants: כְּטֹעִיָּה (kÿto’iyyah) from טָעָה (ta’ah, “to wander about, to stray”; e.g., Ezek 13:10). The root טָעָה would be an Aramaizing form of Hebrew תָּעָה (“to wander”). This emendation is suggested by the BHS editors and the lexicons (HALOT 377 s.v. טעה; 814; BDB 742 s.v.); It is adopted by many translations: “like one who wanders” (RSV, AV, JB, NAB, NJV), “like one who strays” (JPS, NJPS) and “as one that turneth aside” (KJV). This would make nice sense contextually: she begs her beloved to tell her where to find him because she does not want to wander around like someone who is lost.

[40:11]  ⁶ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[63:11]  ⁷ 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]  ⁸ 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]  ⁹ sn See the note at v. 10.

[13:17]  ¹⁰ tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

[13:17]  ¹¹ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ¹² tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

[13:17]  ¹³ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[13:20]  ¹⁴ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the Lord is speaking to Jeremiah.

[13:20]  ¹⁵ tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”

[13:20]  ¹⁶ tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.

[13:20]  ¹⁷ tn Heb “the flock that was given to you.”

[13:20]  ¹⁸ tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.

[34:31]  ¹⁹ 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.

[7:14]  ²⁰ tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).

[7:14]  ²¹ tn Heb “the flock of your inheritance.”

[7:14]  ²² tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.

[7:14]  ²³ sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.

[7:14]  ²⁴ tn Heb “as in the days of antiquity.”

[12:32]  ²⁵ tn Or perhaps, “your Father chooses.”

[12:1]  ²⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁹ sn See the note on Pharisees in 5:17.

[12:1]  ³⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[5:2]  ³¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ³² tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ³⁵ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.