rwp - probata

rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.

rwp@John:10:12 @{He that is a hireling} (\ho misthtos\). Old word from \mistho\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misthtos kai ouk n poimn\). Note \ouk\ with the participle \n\ to emphasize the certainty that he is not a shepherd in contrast with \m eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \m horntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\therei\). Vivid dramatic present, active indicative of \there\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphisin ta probata kai pheugei\). Graphic present actives again of \aphimi\ and \pheug\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.

rwp@John:10:27 @{My sheep} (\ta probata ta ema\). In contrast with you they are not in doubt and suspense. They know my voice and follow me. Repetition of the idea in strkjv@10:4,14|.

rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\san hs probata m echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \M\ is the usual negative for the participle in the _Koin_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\rxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.

rwp@Matthew:10:6 @{The lost sheep} (\ta probata ta apollota\). The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost" more frequently than "led astray." "If the Jewish nation could be brought to repentance the new age would dawn" (McNeile).

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\hs probata en mesi lukn\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Romans:8:36 @{Even as it is written} (\kaths gegraptai\). He quotes strkjv@Psalms:44:23|. {We are killed} (\thanatoumetha\). Present passive indicative of \thanato\ for which see on ¯7:4|. Same idea of continuous martyrdom in strkjv@1Corinthians:15:31|. {As sheep for the slaughter} (\hs probata sphags\). Objective genitive (\sphags\).

CONCORD probata