Zechariah 11:10

11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people.

Zechariah 11:14

11:14 Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.

Leviticus 27:32

27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. ¹ 

Leviticus 27:1

Redemption of Vowed People

27:1 The Lord spoke to Moses:

Leviticus 17:1

The Slaughter of Animals

17:1 The Lord spoke to Moses:

Leviticus 17:1

The Slaughter of Animals

17:1 The Lord spoke to Moses:

Psalms 23:4

23:4 Even when I must walk through the darkest valley, ² 

I fear ³  no danger, ⁴ 

for you are with me;

your rod and your staff reassure me. ⁵ 

[27:32]  ¹ sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).

[23:4]  ² 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]  ³ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ⁴ 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]  ⁵ 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.