Shepherd:
a word naturally of frequent occurence in Scripture. Sometimes the word "pastor" is used instead (Jer 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Psa 23:1; 80:1; Isa 40:11; 44:28; Jer 25:34,35; Nah 3:18; Jhn 10:11,14; Hbr 13:20; 1Pe 2:25; 5:4).
The duties of a shepherd in an unenclosed country like Palestine were very onerous. "In early morning he led forth the flock from the fold, marching at its head to the spot where they were to be pastured. Here he watched them all day, taking care that none of the sheep strayed, and if any for a time eluded his watch and wandered away from the rest, seeking diligently till he found and brought it back. In those lands sheep require to be supplied regularly with water, and the shepherd for this purpose has to guide them either to some running stream or to wells dug in the wilderness and furnished with troughs. At night he brought the flock home to the fold, counting them as they passed under the rod at the door to assure himself that none were missing. Nor did his labours always end with sunset. Often he had to guard the fold through the dark hours from the attack of wild beasts, or the wily attempts of the prowling thief (see 1Sa 17:34).", Deane's David.
Shepherd:
shep'-erd (ro‘eh, ro‘i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (Ge 4:4; 30:40; compare Eze 34:12), but more often he delegates the work to his children (Ge 29:9; 1Sa 16:19; 17:15) or relatives (Ge 31:6). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (1Sa 17:20) the flocks may be neglected or abused (Isa 56:10,11; Eze 34:8,10; Zec 11:15,17; Joh 10:12). The chief care of the shepherd is to see that the sheep find plenty to eat and drink. The flocks are not fed in pens or folds, but, summer and winter, must depend upon foraging for their sustenance (Ps 23:2). In the winter of 1910-11 an unprecedented storm ravaged Northern Syria. It was accompanied by a snowfall of more than 3 ft., which covered the ground for weeks. During that time, hundreds of thousands of sheep and goats perished, not so much from the cold as from the fact that they could get no food. Goats hunt out the best feeding-grounds, but sheep are more helpless and have to be led to their food (compare Nu 27:16,17); nor do they possess the instinct of many other animals for finding their way home (compare Eze 34:6-8). Flocks should be watered at least once a day. Where there are springs or streams this is an easy matter. Frequently the nearest water is hours away. One needs to travel in the dry places in Syria or Palestine, and then enter the watered valleys like those in Edom where the flocks are constantly being led for water, to appreciate the Psalmist's words, "He leadcth me beside still waters." Sometimes water can be obtained by digging shallow wells (Ge 26:18-22,25,32). The shepherd frequently carries with him a pail from which the sheep can drink when the water is not accessible to them. On the mountain tops the melting snows supply the needed water. In other districts it is drawn from deep wells (Ge 29:2; Joh 4:6). The usual time for watering is at noon, at which time the flocks are led to the watering-places (Ge 29:2,3). After drinking, the animals lie down or huddle together in the shade of a rock while the shepherd sleeps. At the first sound of his call, which is usually a peculiar guttural sound, hard to imitate, the flock follow off to new feeding-grounds. Even should two shepherds call their flocks at the same time and the sheep be intermingled, they never mistake their own master's voice (Joh 10:3-5).
The shepherd's equipment is a simple one. His chief garment is a cloak woven from wool or made from sheepskins. This is sleeveless, and so made that it hangs like a cloak on his shoulders. When he sleeps he curls up under it, head and all. During the summer a lighter, short-sleeved ‘aba or coat is worn. He carries a staff or club (see STAFF), and a characteristic attitude is to make a rest for his arms by placing his staff on his shoulders against the back of his neck. When an especially productive spot is found, the shepherd may pass the time, while the animals are grazing, by playing on his pipe (Jud 5:16). He sometimes carries a sling (qela‘) of goat's hair (1Sa 17:40). His chief belongings are kept in a skin pouch or bag (keli) (1Sa 17:40). This bag is usually a whole tawed skin turned wrong side out, with the legs tied up and the neck forming the opening. He is usually aided in the keeping and the defending of the sheep by a dog (Job 30:1). In Syria the Kurdish dogs make the best protectors of the sheep, as, unlike the cowardly city dogs, they are fearless and will drive away the wild beasts. The shepherd is often called upon to aid the dogs in defending the sheep (Ge 31:39; 1Sa 17:34,35; Isa 31:4; Jer 5:6; Am 3:12).
Figurative:
The frequent use of the word "shepherd" to indicate a spiritual overseer is familiar to Bible readers (Ps 23:1; 80:1; Ec 12:11; Isa 40:4; 63:14; Jer 31:10; Eze 34:23; 37:24; Joh 21:15-17; Eph 4:11; 1Pe 5:1-4). We still use the term "pastor," literally, "a shepherd." Leaders in temporal affairs were also called shepherds (Ge 47:17 margin; Isa 44:28; 63:11). "Sheep without a shepherd" typified individuals or nations who had forgotten Yahweh (Nu 27:17; 1Ki 22:17; 2Ch 18:16; Eze 34:5,8; Zec 10:2; Mt 9:36; Mr 6:34).
Jesus is spoken of as the good shepherd (Joh 10:14); chief shepherd (1Pe 5:4); great shepherd (Heb 13:20); the one shepherd (Joh 10:16). "He will feed his flock like a shepherd, he will gather the lambs in his arm, and carry them in his bosom, and will gently lead those that have their young" (Isa 40:11) is a picture drawn from pastoral life of Yahweh's care over His children. A strong sympathy for helpless animals, though sometimes misdirected, is a marked characteristic of the people of Bible lands. The birth of offspring in a flock often occurs far off on the mountain side. The shepherd solicitously guards the mother during her helpless moments and picks up the lamb and carries it to the fold. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat above his girdle.
Written by James A. Patch
Shepherd: One Who Cares for Flocks of Sheep
Gen 31:38-40; Psa 78:52, 53; Jer 31:10; Amo 3:12; Luk 2:8
Shepherd: David The
Defends his flock against a lion and a bear,
1Sa 17:34, 35.
Shepherd: Causes the Flock to Rest
Psa 23:2; Sgs 1:7; Jer 33:12
Shepherd: Counts the Flock
Lev 27:32; Jer 33:13
Shepherd: Knows Each One of His Flock by Name
Jhn 10:3-5
Shepherd: Keeps the Sheep and Goats Apart
Mat 25:32
Shepherd: Waters the Flocks
Gen 29:2-10
Shepherd: Keeps the Flocks in Folds
Num 32:16; 1Sa 24:3; 2Sa 7:8; Jhn 10:1
Shepherd: Watch Towers Of
2Ch 26:10; Mic 4:8
Shepherd: Dogs Of
Job 30:1
Shepherd: Was an Abomination to the Egyptians
Gen 46:34
Shepherd: Angels Appeared To
Luk 2:8-20
Shepherd: Instances Of:
Abel,
Gen 4:2.
Rachel,
Gen 29:9.
The daughters of Jethro,
Exd 2:16.
Moses,
Exd 3:1.
David,
1Sa 16:11; 2Sa 7:8; Psa 78:70.
Shepherd: Figurative:
Gen 49:24
Of God's care,
Psa 23; 78:52; 80:1.
Of prophets, priests, Levites, and civil authorities,
Eze 34.
Of Christ,
Zec 13:7; Mat 26:31; Jhn 10:1-16; Hbr 13:20; 1Pe 2:25.
A name given to Jesus,
Isa 40:11; Mar 14:27; Jhn 10:11; 1Pe 2:25; 5:4.
A name given to Cyrus,
Isa 44:28.
Shepherd:
is used
(a) in its natural significance, Mat 9:36; 25:32; Mar 6:34; Luk 2:8, 15, 18, 20; Jhn 10:2, 12;
(b) metaphorically of Christ, Mat 26:31; Mar 14:27; Jhn 10:11, 14, 16; Hbr 13:20; 1Pe 2:25;
(c) metaphorically of those who act as pastors in the churches, Eph 4:11.
See PASTOR.
Shepherd:
In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken, not only by the sons of wealthy chiefs (Genesis 30:29) ff.; Genesis 37:12 ff., but even by their daughters (Genesis 29:6, 8; Exodus 2:10). The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district (Numbers 32:1) ff. Thenceforward in Palestine proper the shepherd held a subordinate position. The office of the eastern shepherd, as described in the Bible, was attended with much hardship, and even danger. He was exposed to the extremes of heat and cold (Genesis 31:40) his food frequently consisted of the precarious supplies afforded by nature, such as the fruit of the "sycamore" or Egyptian fig (Amos 7:14) the "husks" of the carob tree (Luke 15:16) and perchance the locusts and wild honey which supported the Baptist (Matthew 3:4) he had to encounter the attacks of wild beasts, occasionally of the larger species, such as lions, nerves, panthers and bears (1 Samuel 17:34; Isaiah 31:4; Jeremiah 5:6; Amos 5:12) nor was he free from the risk of robbers or predators hordes (Genesis 31:39). To meet these various foes the shepherd's equipment consisted of the following articles: a mantle, made probably of sheep skin with the fleece on, which he turned inside out in cold weather, as implied in the comparison in Jeremiah 43:12 (cf. Juv. xiv. 187.); a scrip or wallet, containing a small amount of food (1 Samuel 17:40) a sling, which is still the favorite weapon of the Bedouin shepherd (1 Samuel 17:40) and lastly, a which served the double purpose of a weapon against foes and a crook for the management of the flock (1 Samuel 17:40; Psalm 23:4; Zechariah 11:7). If the shepherd was at a distance from his home, he was provided with a light tent (Solomon 1:8; Jeremiah 35:7) the removal of which was easily effected (Isaiah 38:12). In certain localities, moreover, towers were erected for the double purpose of spying an enemy at a distance and of protecting the flock; such towers were erected by Uzziah and Jotham (2 Chronicles 26:10; 27:4) while their existence in earlier times is testified by the name Migdal‐edar (Genesis 35:21). Authorized Version "a tower of Edar;" (Micah 4:8). Authorized Version "tower of the flock." The routine of the shepherd's duties appears to have been as follows: In the morning he led forth his flock from the fold (John 10:4) which he did by going before them and calling to them, as is still usual in the East; arrived at the pasturage he watched the flock with the assistance of dogs (Job 30:1) and should any sheep stray, he had to search for it until he found it (Ezekiel 34:12; Luke 15:4) he supplied them with water, either at a running stream or at troughs attached to wells (Genesis 29:7; 30:38; Exodus 2:16; Psalm 23:2) at evening he brought them back to the fold, and reckoned them to see that none were missing, by passing them "under the rod" as they entered the door of the enclosure (Leviticus 27:32; Ezekiel 20:37) checking each sheep, as it passed, by a motion of the hand (Jeremiah 33:13) and, finally, he watched the entrance of the fold throughout the night, acting as porter (John 10:3). The shepherd's office thus required great watchfulness, particularly by night (Luke 2:8) cf. Nahum 3:18 It also required tenderness toward the young and feeble (Isaiah 40:11) particularly in driving them to and from the pasturage (Genesis 33:13). In large establishments there are various grades of shepherds, the highest being styled "rulers," (Genesis 47:6) or "chief shepherds," (1 Peter 5:4) in a royal household the title of abbir "mighty," was bestowed on the person who held the post (1 Samuel 21:7). SEE [SHEEP].
Sheep:
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel.... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary sheep, Ovis tragelaphus, also known as the aoudad or arui, inhabits the Atlas Mountains of Northwest Africa. It is thought by Tristram to be zemer, English Versions of the Bible "chamois" of De 14:5, but there is no good evidence that this animal ranges eastward into Bible lands. Geographically nearest is the Armenian wild sheep, Ovis gmelini, of Asia Minor and Persia. The Cyprian wild sheep may be only a variety of the last, and the mouflon of Corsica and Sardinia is an allied species. It is not easy to draw the line between wild sheep and wild goats. Among the more obvious distinctions are the chin beard and strong odor of male goats. The pelage of all wild sheep consists of hair, not wool, and this indeed is true of some domestic sheep as the fat-rumped short-tailed sheep of Abyssinia and Central Asia. The young lambs of this breed have short curly wool which is the astrachan of commerce. Sheep are geologically recent, their bones and teeth not being found in earlier deposits than the pleiocene or pleistocene. They were, however, among the first of domesticated animals.
3. Sheep of Palestine:
The sheep of Syria and Palestine are characterized by the possession of an enormous fat tail which weighs many pounds and is known in Arabic as ‘alyat, or commonly, liyat. This is the ‘alyah, "fat tail" (the King James Version "rump") (Ex 29:22; Le 3:9; 7:3; 8:25; 9:19), which was burned in sacrifice. This is at the present day esteemed a great delicacy. Sheep are kept in large numbers by the Bedouin, but a large portion of the supply of mutton for the cities is from the sheep of Armenia and Kurdistan, of which great droves are brought down to the coast in easy stages. Among the Moslems every well-to-do family sacrifices a sheep at the feast of al-'adcha', the 10th day of the month dhu-l-chijjat, 40 days after the end of ramadan, the month of fasting. In Lebanon every peasant family during the summer fattens a young ram, which is literally crammed by one of the women of the household, who keeps the creature's jaw moving with one hand while with the other she stuffs its mouth with vine or mulberry leaves. Every afternoon she washes it at the village fountain. When slaughtered in the fall it is called ma‘luf, "fed," and is very fat and the flesh very tender. Some of the meat and fat are eaten at once, but the greater part, fat and lean, is cut up fine, cooked together in a large vessel with pepper and salt, and stored in an earthen jar. This, the so-called qauramat, is used as needed through the winter.
In the mountains the sheep are gathered at night into folds, which may be caves or enclosures of rough stones. Fierce dogs assist the shepherd in warding off the attacks of wolves, and remain at the fold through the day to guard the slight bedding and simple utensils. In going to pasture the sheep are not driven but are led, following the shepherd as he walks before them and calls to them. "When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice" (Joh 10:4).
4. Old Testament References:
The sheepfolds of Reuben on the plain of Gilead are referred to in Nu 32:16 and Jud 5:16. A cave is mentioned in 1Sa 24:3 in connection with the pursuit of David by Saul. The shepherd origin of David is referred to in Ps 78:70:
"He chose David also his servant,
And took him from the sheepfolds."
Compare also 2Sa 7:8 and 1Ch 17:7.
The shearing of the sheep was a large operation and evidently became a sort of festival. Absalom invited the king's sons to his sheep-shearing in Baal-hazor in order that he might find an opportunity to put Amnon to death while his heart was "merry with wine" (2Sa 13:23-29). The character of the occasion is evident also from the indignation of David at Nabal when the latter refused to provide entertainment at his sheep-shearing for David's young men who had previously protected the flocks of Nabal (1Sa 25:2-13). There is also mention of the sheep-shearing of Judah (Ge 38:12) and of Laban (Ge 31:19), on which occasion Jacob stole away with his wives and children and his flocks.
Sheep were the most important sacrificial animals, a ram or a young male being often specified. Ewes are mentioned in Le 3:6; 4:32; 5:6; 14:10; 22:28; Nu 6:14.
In the Books of Chronicles we find statements of enormous numbers of animals consumed in sacrifice: "And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep" (2Ch 7:5); "And they sacrificed unto Yahweh in that day (in the reign of Asa).... seven hundred oxen and seven thousand sheep" (2Ch 15:11); at the cleansing of the temple by Hezekiah "the consecrated things were six hundred oxen and three thousand sheep. But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites did help them" (2Ch 29:33 f); and "Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep" (2Ch 30:24). In the account of the war of the sons of Reuben and their allies with the Hagrites, we read: "And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand" (1Ch 5:21). Mesha king of Moab is called a "sheep-master," and we read that "he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams" (2Ki 3:4).
5. Figurative:
Christ is represented as the Lamb of God (Isa 53:7; Joh 1:29; Re 5:6). Some of the most beautiful passages in the Bible represent God as a shepherd: "From thence is the shepherd, the stone of Israel" (Ge 49:24); "Yahweh is my shepherd; I shall not want" (Ps 23:1; compare Isa 40:11; Eze 34:12-16). Jesus said "I am the good shepherd; and I know mine own, and mine own know me.... and I lay down my life for the sheep" (Joh 10:14 f). The people without leaders are likened to sheep without a shepherd (Nu 27:17; 1Ki 22:17; 2Ch 18:16; Eze 34:5). Jesus at the Last Supper applies to Himself the words of Zec 13:7; "I will smite the shepherd, and the sheep of the flock shall be scattered abroad" (Mt 26:31; Mr 14:27). The enemies of Yahweh are compared to the fat of the sacrifice that is consumed away in smoke (Ps 37:20). God's people are "the sheep of his pasture" (Ps 79:13; 95:7; 100:3). In sinning they become like lost sheep (Isa 53:6; Jer 50:6; Eze 34:6; Lu 15:3 ). In the mouth of Nathan the poor man's one little ewe lamb is a vivid image of the treasure of which the king David has robbed Uriah the Hittite (2Sa 12:3). In So 6:6, the teeth of the bride are likened to a flock of ewes. It is prophesied that "the wolf shall dwell with the lamb" (Isa 11:6) and that "the wolf and the lamb shall feed together" (Isa 65:25). Jesus says to His disciples, "I send you forth as sheep in the midst of wolves" (Mt 10:16; compare Lu 10:3). In the parable of the Good Shepherd we read: "He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth" (Joh 10:12).
Written by Alfred Ely Day
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