Genesis 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

John 10:11-12

10:11 “I am the good ¹  shepherd. The good shepherd lays down his life ²  for the sheep. 10:12 The hired hand, ³  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁴  the sheep and runs away. ⁵  So the wolf attacks ⁶  the sheep and scatters them.

John 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁷  the one who does not enter the sheepfold ⁸  by the door, ⁹  but climbs in some other way, is a thief and a robber.

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ¹⁰  2:25 He did not need anyone to testify about man, ¹¹  for he knew what was in man. ¹² 

[10:11]  ¹ 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]  ² tn Or “The good shepherd dies willingly.”

[10:12]  ³ 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]  ⁴ tn Grk “leaves.”

[10:12]  ⁵ tn Or “flees.”

[10:12]  ⁶ 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.

[10:1]  ⁷ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁸ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁹ tn Or “entrance.”

[2:24]  ¹⁰ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[2:25]  ¹¹ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹² tn See previous note on “man” in this verse.