i

SHEPHERD MOTIF IN THE OLD TESTAMENT AND ITS

IMPLICATIONS FOR LEADERSHIP IN NIGERIA.

PHILIP ASURA NGGADA

ND,DCM,BD,MTH(JOS/TCNN)
(PGA/UJ/0120/06)

A thesis in the Department of RELIGION AND PHILOSOPHY,

Faculty of Arts,
Submitted to the School of Postgraduate Studies, University of Jos, in
fulfillment of the requirements for the award of the degree of
DOCTOR OF PHILOSOPHY in OLD TESTAMENT of the
UNIVERSITY OF JOS.

SEPTEMBER, 2012
 ii

CERTIFICATION

This is to certify that the research work for this thesis and the subsequent preparation of

this thesis by Philip Asura Nggada (PGA/UJ/0120/06) were carried out under my

supervision.

__________________________________________________

Rev. Dr. Jotham M. Kangdim

SUPERVISOR
 iii

DECLARATION

I hereby declare that this work is the product of my own research efforts; undertaken

under the supervision of Associate Professor Jotham M. Kangdim and has not been

presented elsewhere for the award of a degree or certificate. All sources have been duly

distinguished and appropriately acknowledged.

______________________________________

Philip Asura Nggada

PGA/UJ/0120/06
 iv

ACKNOWLEGEMENT

First and foremost, my gratitude goes to God Almighty for his inexhaustible grace

and wisdom for seeing me through the course of writing this thesis and acquiring a sound

theological education at this level. Whatever I am, I owe to Him. I wish to acknowledge

my supervisor Associate Professor Jotham M. Kangdim for his critical evaluation in

scholarship to ensure that this research attains acceptable standard. His contribution to

this work will ever be remembered.

My appreciation goes to my parents, Late Asura Nggada of blessed memory, and

Mrs. Rebecca Asura Nggada who were very instrumental in teaching, nurturing and

encouraging me in the ways of the Lord. Along with them are my dearly beloved wife,

Laraba and my two daughters Rebecca and Doreen whose patience, love, encouragement

and honest remarks over the years of studying and working have been so rewarding. A

very special thanks to Rev. B.D Hena, our father and mentor, whose concern and

encouragement has been of great impact on this work and family. And to his wife, Mrs.

Yapadaya B.D. Hena, a mother and a model for pastor’s wife.

Many thanks to my brothers and families; Late David Nggada, Adamu Nggada,

Professor Haruna Nggada, Tarhyel Nggada, Bitrus Nggada and to my only beloved sister

Mrs. Comfort M. Kwajjafa whose support and encouragement have been so wonderful.

The same expressions go to Engr. H. Nggada and T.S Nggada for their parental love and

support during my studies and remarkable occasions. A special thanks to my in-laws,

Rev.& Mrs. Dadi Malgwi, Mrs. Diana Dahwa and Mr. & Mrs. Ishaya Dadi whose love

and friendship have been so rewarding.

 v

I am indebted to my Church E.Y.N. for moral support and Mission 21 especially,

Rev Andreas Heiber, Mr. Markus Gamache and Galli lisbeth whose effort and concern

are highly appreciated for the sponsorship during the course of my studies without it the

study will not be completed. I am also indebted to Religion and Philosophy’s Department

of the University of Jos, especially Postgraduate Lecturers for their constructive and

objective criticism of this research work attaining the acceptable standard. I remain

grateful.

I remain ever grateful to the panel of my PhD defense for their high level of

experience and scholarship in higher degrees in shaping the thesis attains its present

standard. A special thanks to Rev. Alan Chilver and Rev. Dr. Nasara Zechariah who

taught and nurtured me in Hebrew and the love for Old Testament studies. Further to this,

is my appreciation to the following people; Hon. Justice Ibrahim Auta Ndahi, Chief

Anjikwi Chiwar, Dr. Mark Mamman, Da. Fracis Bot, Prof. Musa A. Mambula, Rev. Dr.

Samuel D. Dante, Rev. Prof. Timothy Palmer, Rev. Prof. Tersur Aben, Ass. Prof. Mark

Hopkins, Prof. Andy R. Warren, Dr. (Mrs).Doreen Hartland, Rev. Ishaku Usman, Late

Rev. Jacob Galadima, Rev. Amos Yohana, Rev Nyampa T. Kwabe, Rev Jinatu Wamdeo,

Rev Dr. Toma Ragnjiya, Mr.& Mrs. Pius L. Manji, Dr. Matthew Olabode, Prof. Lazarus

B. Tekdek, Ven. Okaejiofo, Ord. Harry Chikwendu, Rev & Mrs. Regin Benner, Mr.

Kifasi I.I. and Rev. Joseph Ajaver whose hospitality, advice, encouragement, support and

exposure have been so tremendous. To my sister In-Law, Godiya Dadi you deserve many

thanks for your contribution, support and encouragement during the course of this

research. And to my friends Bishop Davies Festus, Rev. Tiku, Pst. Hassan Yusuf, Rev.

Dr. Dauda Gava, Rev. Olubenga Odibiri, Rev. Aaron Ndirmbita, Rev.Ignatius H Gumir,
 vi

Mr. David Musa and Engr. Ayuba Shamaki for your kind gesture, encouragement and

prayers are in every way acknowledged. A special thanks to Mrs. J. Tenshak, who took

the pain of reading and prove reading the manuscript to ensure that the thesis attain

specified standard. Finally, to my beloved brothers Titus D. Markus, Barka Musa,

Samaila Dari and Pilasar Mbaya, your concern and assistance in typing and formatting

this thesis to attaining the specified standard is highly appreciated. All support and

valuable contributions from friends, colleagues and others whose names have not

appeared due to limited space. I say thank you all.

 vii

DEDICATION

I dedicate this work to the Good Shepherd of all whose love and untiring desire to care

serves as a paradigm for Ministry and to my dear wife Laraba and our two precious

daughters Rebecca and Doreen whose understanding and contribution to this work is

highly appreciated.
 viii

TABLE OF CONTENTS

TITLE PAGE

CERTIFICATION - - - - - - - - ii

DECLARATION - - - - - - - - iii

ACKNOWLEDGEMENT - - - - - - - iv

DEDICATION - - - - - - - - viii

TABLE OF CONTENTS - - - - - - - ix

ACRONYMS - - - - - - - - - xiii

ABSTRACT - - - - - - - - - xvii

CHAPTER ONE
INTRODUCTION

1.1 INTRODUCTORY BACKGROUND - - - - 1

1.2 STATEMENT OF THE PROBLEM - - - - - 8

1.3 OBJECTIVES OF THE STUDY - - - - - 13

1.4 SIGNIFICANCE OF THE STUDY - - - - - 15

1.5 JUSTIFICATION OF THE STUDY - - - - - 16

1.6 METHODOLOGY - - - - - - - 18

1.7 SCOPE AND LIMITATION OF THE STUDY - - - 23

1.8 THEORETICAL/CONCEPTUAL FRAMEWORK - - - 24

1.9 CLARIFICATION OF TERMS - - - - - 26

1.9.1 Sheep - - - - - - - - - 26
1.9.2 Motif - - - - - - - - - 28

CHAPTER TWO
2.0 REVIEW OF RELATED LITERATURE 29
 ix

CHAPTER THREE
CONCEPT OF THE SHEPHERD MOTIF IN THE OLD TESTAMENT 57

3.1 SHEPHERD MOTIF IN THE ANCIENT NEAR EAST - - 59

3.1.1 Egypt - - - - - - - - 59
3.1.2 Assyria - - - - - - - - 60
3.1.3 Babylonia - - - - - - - - 61
3.1.4 Persia - - - - - - - - 62
3.1.5 Greece/Greco –Roman - - - - - - 64

3.2 AFRICAN CONCEPT OF SHEPHERD MOTIF - - - 65

3.2.1 Masai Nomads - - - - - - - 66
3.2.2 Fulbe Society of Northern Nigeria - - - - - 67
3.2.3 Bura Ethnic Group in Southern Borno State - - - - 70
3.2.3.1 Historical background - - - - - - - 70
3.2.3.2 Socio-Political Life - - - - - - - 70
3.2.3.3 Economic Life - - - - - - - - 71
3.2.4 Mupun Ethnic Group in Plateau State - - - - - 72

3.3 SHEPHERD MOTIF IN THE OLD TESTAMENT - - - 73

3.3.1 Symbolism of the Shepherd - - - - - - 73
3.3.2 Word study of Shepherd; etymology, occurrences,
meanings and usage in the ANE - - - - - 74
3.3.3 In the Torah - - - - - - - - 75
3.3.4 In the Prophets- - - - - - - - 77
3.3.5 In the Writings- - - - - - - - 81
3.3.5.1 Psalms - - - - - - - - - 81
3.3.5.2 Ecclesiastes - - - - - - - - 82

3.4 SHEPHERD MOTIF IN THE NEW TESTAMENT - - - 83

3.5 CHARTS ILLUSTRATING THE MEANING OF RO’EH (SHEPHERD)

IN DIFFERENT CONTEXTS USING THE PRINCIPLES OF
SYNTAGMATICS AND PARADIGMATICS - - - 86

3.6. SEMANTIC RANGE - - - - - - - 106

3.6.1 The Semantic Range of rmv- - - - - - - 106
3.6.2 The Semantic Range of dqp - - - - - - 107
3.6.3 The Semantic Range of dsj - - - - - - 108
3.6.4 The Semantic Range of rsj - - - - - - 109
3.6.5 The Semantic Range of dqn - - - - - - 112
3.6.6 The Semantic Range of ilm - - - - - - 113

3.7 EXEGESIS OF SELECTED TEXTS - - - - - 115

 x

3.7.1 Exegesis of Psalm 23 - - - - - - - 115

3.7.2 Background - - - - - - - - 115
3.7.3 Authorship and Date - - - - - - - 116
3.7.4 Purpose and Theology- - - - - - - 118
3.7.5 Structure - - - - - - - - 118
3.7.6 Genre - - - - - - - - - 119
3.7.7 Exegetical Comments - - - - - - - 119
3.7.7.1 Hebrew Text - - - - - - - - 120
3.7.7.2 Translation of the Hebrew Text - - - - - 120

3.8. EXEGESIS OF EZEKIEL 34 - - - - - - 131

3.8.1 Background - - - - - - - - 131
3.8.2 Authorship and Date - - - - - - - 131
3.8.3 Purpose and Theology- - - - - - - 132
3.8.4 Structure - - - - - - - - 133
3.8.5 Genre - - - - - - - - - 134
3.8.6 Exegetical Comments - - - - - - - 134
3.8.6.1 Hebrew Text - - - - - - - - 135
3.8.6.2.Translation of the Hebrew Text- - - - - - 136

3.9 EXEGESIS OF ZECHARIAH 11:4-17 - - - - 145

3.9.1 Background - - - - - - - - 145
3.9.2 Authorship and Date - - - - - - - 146
3.9.3 Purpose and Theology- - - - - - - 147
3.9.4 Structure - - - - - - - - 148
3.9.5 Genre - - - - - - - - - 148
3.9.6 Exegetical Comments - - - - - - - 149
3.9.6.1 Hebrew Text - - - - - - - - 149
3.9.6.2 Translation of the Hebrew Text- - - - - - 150

3.10 EXEGESIS OF JEREMIAH 23:1-8 - - - - - 155

3.10.1 Background - - - - - - - - 155
3.10.2 Authorship and Date - - - - - - - 156
3.10.3 Purpose and Theology - - - - - - 156
3.10.4 Structure - - - - - - - - 158
3.10.5 Genre - - - - - - - - - 159
3.10.6 Exegetical Comments - - - - - - - 159
3.10.6.1 Hebrew Text - - - - - - - - 159
3.10.6.2 Translation of the Hebrew Text - - - - - 160

3.11 EXEGESIS OF ISAIAH 40:1-11 - - - - - 165

3.11.1 Background - - - - - - - 165
3.11.2 Authorship and Date - - - - - - - 166
3.11.3 Purpose and Theology- - - - - - - 168
3.11.4 Structure - - - - - - - - 169
3.11.5 Genre - - - - - - - - - 170
 xi

3.11.6 Exegetical Comments - - - - - - - 170

3.11.6.1 Hebrew Text - - - - - - - - 170
3.11.6.2 Translation of the Text- - - - - - - 171

CHAPTER FOUR
IMPLICATIONS FOR LEADERSHIP IN NIGERIA 176

4.1 NIGERIAN SITUATION - - - - - - 176

4.1.1 In the Political Context - - - - - - 176
4.1.2 In the Economic context - - - - - - 177
4.1.3 In the Social Context - - - - - - - 178
4.1.4 In the Religious Context - - - - - - 179

CHAPTER FIVE
CONCLUSION 181

5.1 SUMMARY - - - - - - - - 181

5.2 FINDINGS -- - - - - - - - 184

5.3 RECOMMENDATIONS - - - - - - 186

5.4 CONCLUSION - - - - - - - 187

5.5 CONTRIBUTION TO KNOWLEDGE - - - - 189

NOTES - - - - - - - - - 190

WORKS CITED - - - - - - - - 192

GLOSSARY - - - - - - - - - 199
 xii

ACRONYMS
ANE Ancient Near East

ANET Pritchard, B. James. Ancient Near East Texts Relating to the Old
Testament. Princeton: Princeton University Press, 1975.

ANET Ancient Near East Text

ARSV American Revised Standard Version

B.C. Before Christ

BDB Bruce Einsphar ed, Index to Brown, Driver & Briggs Hebrew Lexicon.
Chicago: Moody Press, 1976

BHS Biblia Hebraica Stuttgartensia ediderat, R. Kittel Stuttgart: Deutsch

Bibelgesellschaft, 1967.

Bib Biblica

Cf Compare

CHALOT A Concise Hebrew and Aramaic Lexicon of the Old Testament, ed. W. L.
Holladey Grand Rapids: Eerdmans, 1988

1Chr. Chronicles

2Chr. Chronicles

COB Church of the Brethren

DBI Dictionary of Biblical Imagery edited by Leland Ryken, James C. Wilhoit

et al, Leicester: Inter Varsity Press, 1998.

Deut Deuteronomy

Ecc Ecclesiastes

Ecct Ecclesiasticus

E.C.W.A. Evangelical Church Winning All

Ed Editor

Eds Editors
 xiii

E.g Example

Esd Esdras

Et al Latin meaning for And others

Etc Ecetera

Exod Exodus

EYN Ekklesiyar Yan’uwa A Nigeria

Ezek Ezekiel

Ff Following

Fp feminine plural

Gen Genesis

GNB Good News Bible

ICC International Critical Commentary

Impf Imperfect

Isa Isaiah

IVP InterVarsity Press

JB Jerusalem Bible

JBL Journal of Biblical Literature

JBTS Jos Bukuru Theological Society

Jdg Judges

Jer. Jeremiah

JETS Jos ECWA Theological Seminary

Joh John

JPS Jerusalem Publication Society

 xiv

1Kgs Kings

2Kgs Kings

Lev Leviticus

L.G.A. Local Government Area

LXX Septuagint

Mic. Micah

Mpl Masculine plural

Ms Masculine singular

Mss Manuscripts

MT Masoretic Text

NAB New American Bible

NASB New American Standard Bible Up-Date

NBD New Bible Dictionary

NIDOTTE Willem A VanGemeren, ed, New International Dictionary of Old

Testament Theology and Exegesis, (Grand Rapids: Zondervan Publishing
House, 1997)

NIV New International Version

NJBC Raymond E. ed, et al, New Jerome Biblical Commentary (London:

Geoffrey Chapman, 2000).

NT New Testament

Num. Numbers

OT Old Testament

P Page

Pp Pages

Prov Proverbs
 xv

Ps Psalm

Pss Psalms

Qtd Quoted

1Sam Samuel

Sir Sirach

SPCK Society for the Propagation of Christian Knowledge

SR Studies in Religion/Sciences Religieuses

TANAK The Hebrew acronym for Torah (Law), Nebiim (Prophets)and Ketovim
(Writings)

TCNN Theological College of Northern Nigeria

TDNT Geoffrey W. Bromiley, ed, Theological Dictionary of New Testament

Abridged in one volume (Grand Rapids: Wm.B Eerdmans, 1985)

TNIDB The New International Dictionary of the Bible edited by Sinclair

Furguson. Leicester: Inter-Varsity Press, 1978.

TWOT R. Laird Harris ed, et al, Theological Word of the Old

Testament:(Chicago: Moody Press, 1980)

V Verse

Vol. Volume

VT Vestus Testamentum

Vv Verses

Yhwh A Tetragramaton for Israel’s personal name for their God

ZAW Zeitschrift fur die alttestamentliche Wissenschaft

Zech. Zechariah
 xvi

Abstract
This research examines the Shepherd Motif in the Old Testament which has been misunderstood,

misinterpreted and subjected to criticism in recent times due to the varying degrees of

methodologies by scholars. These scholar use terms like Military dictatorship, aristocracy,

autocracy, democracy, kingship, and spiritual leadership to talk on the subject without closely

examining the caring motif of the shepherd enshrined in the Old Testament. The objectives of this

research are to justify the assertion that shepherd motif especially, Psalm 23 and other related

texts encapsulates provision, protection and care as the basis for understanding and interpretation.

In Psalm 23 some scholars posit that the shepherd motif reveals a caring and guiding shepherd,

while others see the caring motif in vv 1- 4. For others vv5-6 speaks of a host. Some of these

scholars focus on the theological import at the expense of exegesis, while others make input from

their common life and practical experiences. In the prophetic literatures most scholars examine

the shepherd motif to convey leadership responsibilities of Israel’s leaders who were contrasted

with God and his loving kindness. The gap which this thesis attempts to fill is the discovery of the

motif of untiring desire for care by the shepherd, which Psalm 23 and other related texts in the

Old Testament reveal. The methods used are grammatico-historical exegesis, canonical approach,

syntactical-theological method, principles of syntagmatics and paradigmatics. The researcher has

also made some modest recommendations to the Church and society in order to draw implications

for pastoral care leadership in the Nigerian situation. The contribution of this research to

knowledge is that, it has, for the first time fully laid bare the motif of untiring desire for care as

the basis for understanding and interpreting shepherd motif in the Old Testament. This novel

discovery which is informative, educative and transformative is not found in any of the materials

reviewed by the researcher.

 1

CHAPTER ONE
INTRODUCTION
1.1 INTRODUCTORY BACKGROUND
In examining the shepherd motif in the Old Testament it is important and quite

necessary to give a brief discussion or survey on the background of its literature, because

some of the texts to be examined are poetic and prophetic in nature. Poetic literatures

occupy a considerable part of the Old Testament. It cuts across the major divisions of the

Old Testament namely: hrwtLaw, <yaybnProphets and the <ybwtkWritings. This

shows that poetry is very important for Biblical authors. For the sake of this research, the

researcher chooses to restrict this study to those poems that are poetic in its entirety.

Poems are indeed very difficult to interpret and it takes more effort than prose. This is not

only true with Hebrew poetry but for other languages as well (Longman III 90).

Even though this study is on shepherd motif in the Old Testament, the researcher

specially, focus on Psalm 23 because it consists of shepherd imagery and this will give a

better understanding of the shepherd motif in the Old Testament. The researcher does

recognise the fact that the entire book of Psalms is not the only poetic book, but we have

other books like Job, Song of Songs, Lamentations, Proverbs and most of Ecclesiastes

that are also poetic in nature. It should be noted that most prophets like Jeremiah, Daniel,

Jonah and Micah use symbolism in their prophetic utterances to convey their messages.

What then is poetry? What functions does it play in scripture? What is so

significant about it that attracts attention? These are some of the questions that would

guide us into better understanding why this material was chosen for examination. Hebrew

poetry composed during Israel’s early history reflects the following; firstly, it is a form of

language native to Israel and most ancient Near East cultures. Secondly, it was a medium,

which expresses “the most profound of human feelings and insights. These expressions

come through prayer, praise, liturgy, music, wisdom and Psalms”

 2

(Craigie 26). Having noted its expression, what message does poetry bring? Tremper

Longman III in his works on Psalms notes:

Poetry appeals more directly to the whole person than prose do. It

stimulates our imaginations, arouses our emotions, feeds our

intellects and addresses our wills. Perhaps this is why poetry is the

preferred mode of communication the Psalters and prophets used

whose purpose depends on capturing the attention of their listeners

and persuading them their message is urgent (92).

From the above, one can see why the messages of the poets are attractive and their

thoughts deeply conveyed. However, the Hebrew poetry is noted for its common

characteristic namely: parallelism and Imagery, the former speaks of repetition and

extension of meaning and the later speaks of images. Kraus (33) citing Bishop Robert

Lowth who in his detail analysis discovered four basic types of parallelisms that are

commonly found in Psalms.

Synonymous Parallelism- it repeats the content of the first line with new words in

the parallel stichs of the verse. (Ps. 44:6). In Antithetic Parallelism the content in the

second stichs contradicts the statement of the first stichs (Ps. 20:8). The Synthetic

Parallelism speaks of the second line/stichs expands and supplements the thought

expressed in the first line. (Ps. 23:1- 3; 126:1). And the Climatic parallelism maintains

that the second stichs repeats a word from the preceding one. It uses words of comparison

“like” and “as” (Ps. 29:1; 93:1).

In examining shepherd motif in the Old Testament, especially Psalm 23, one can

see that there are elements of parallelisms especially synthetic parallelism which speaks

of the second thoughts, completes and supports the first stichs and gives a good

relationship existing between the two lines.

 3

“The Lord is my shepherd, I shall not want” because the Lord is his shepherd he

lacks nothing. This verse stands out as the peak for understanding the shepherd motif in

the whole Psalm. The other subsequent verses or the five phrases go together. “He makes

me lie down in green pastures, He leads me beside still waters, He restores my soul, He

leads me in path of righteousness for His name’s sake ”(Psalm23:2-3). This explains the

shepherd motif of caring which unites the five phrases; the pronoun “he” is used in place

of the noun shepherd, which suggests the imagery of the shepherd is carried forward in

the subsequent verses. Just as we find parallelism in scriptures we also find imagery too

in scripture.

Another important characteristic of the Hebrew Poetry is the imagery or the use of

images. The question is why images? And how do they work in scripture? Image is very

common with Psalms; it is used in comparing two things. Imagery accomplishes word

pictures by means of comparison. This is done in order to teach us some revealed truth. In

Psalms, there are varying degrees of imagery used to describe what God is like, a

shepherd, a rock, a shield and a fortress.

Meanwhile, there are basically two types of imageries in Psalms namely: (i).

Simile and (ii) Metaphor. A simile is a comparison made explicit which is indicated by

“like” or “as” in Ps. 42:1 “As the deer pants…” A metaphor on the other hand is a

comparison, which is implicit and avoids the use of “like” or “as”. Looking closely to

Psalm 23 as an example of shepherd motif in the Old Testament, “The Lord is my

shepherd” is a metaphor and a metaphor communicates a more vivid image than a simile,

because it is implicit and draws the comparison more closely (Longman III 115).

Additionally, the general use of imagery in poetry speaks to us with deep thought

than just literal language. In regards to images, T. Longman III opines: “They stir our

emotions, attracts our attention and also stimulates our imaginations as well as help us
 4

discuss some new truths about the object compared” (116). Longman III (117) further

states, “Pictures are vivid and striking and communicate its points more than literal

language. They also speak a universal language. This is due to the fact that images speak

powerfully to our minds, to our hearts and wills as well”. As we examine Psalm 23, the

shepherd in this text speaks to our hearts more directly; it quickly reminds us how a

shepherd lives with his sheep, tends to their very need, keeps them from getting lost and

protects them against wild beast (177).

In the light of this understanding this researcher comes into this study with great

deal of concern about some of the misconceptions and interpretations of the shepherd

motif in the Old Testament which Psalm 23 has been subjected to criticism in recent

times. This Psalm has attracted and challenged many scholarly debates on its theme,

structure, genre and Sitz im Leben. Bruce posits that Psalm 23 belongs to and exhibits the

Shepherd–King motif (Bruce 101) while Koehler opines it is the Shepherd motif alone

(Koehler 227-34). For Kraus the later imagery running right through the first four verses

vv 1-4 and the last two verses vv 5-6 seem to show no connection with the

aforementioned verses, instead it is given the metaphor of a host (Kraus 305). Kraus

further sees three different metaphors; a shepherd, a guide and a host (Kraus 305).i All

the various positions held by these scholars seem to be convincing but not sufficiently

enough to satisfy the curiosity of this research to this end. This researcher would like to

explore the fallow grounds of the text under investigation.

As one examines the shepherd motif in the Old Testament especially in Psalm 23,

Ezekiel 34, Isaiah 40:1-11, Zechariah11:4-17 and Jeremiah 23:1-8 couple with other

interpretive community, one sees a lot of western interpreters struggling to establish the

proper interpretation of the shepherd motif but were not able to justify the African sense

of a shepherd, which is more closely to the Near Eastern traditions. That sense has greatly
 5

affected their interpretation of the shepherd. In trying to justify the former argument, the

African Christians have gone beyond board to interpret the shepherd motif only in terms

of preventive, protective and curative measure in crisis or difficult situations. Possibly,

due to the alarming rate of insecurity and phobia of all kinds. But then, is this the

Biblical interpretation of the shepherd motif in the Old Testament especially Psalm 23?

What then would be the proper interpretation of the shepherd motif in the Old Testament?

What is so significant about this shepherd Psalm that the shepherd theme has been chosen

for examination and not others? What ideals could be derived from this Psalm that the

thesis proposed it to be informative, educative and transformative? What other

perspectives could this Psalm view and interpret? These searching questions shall serve

as guidelines for this study. But more importantly, today’s pastoral care has lost its

pastoral praxis, spirituality and significance in the 21st century Church in Nigeria.

The researcher believes that proper interpretation of the shepherd motif in the Old

Testament within the context of the Church in Nigeria would be of tremendous impact.

Also, Nigeria with its vast land and Savannah vegetations couple with the experience of

rearing cattle and livestock together with its nomadic way of life would have informed

shepherds of God’s flock with necessary and sufficient insights about the knowledge and

the relationship that exist between the shepherd and his flock and provide more effective

pastoral care. But, it is unfortunate that what seems to preoccupy the minds of the

shepherds today is the exploitation of the flock rather than caring for the flock. The

shepherd motif of caring which encapsulates provision, protection, sustenance and

guidance enshrined in Psalm 23, Ezekiel 34, Zechariah 11:4-17, Jer.23:1-8 and Isaiah

40:1-11 will provide a better alternative to the contemporary practice.

However, looking at the background of the word shepherd in the Near Eastern

environment, it is a well-known figure among the various cultures in the agricultural

 6

peoples of the ancient Near East. The word shepherd is used to describe the “gods” and

“kings” specifically their functions in that exalted position. “Marduk” the god of the

Babylonians is seen as a shepherd, Hammurabi, the perfect king acknowledges the

shepherd role of Marduk. In his role, he seeks out peaceful regions for his subjects; he

overcomes grievous difficulties and promotes welfare for the people. He guides and

protects his servants and so becomes the beneficent shepherd whose rulership is

righteous. This ancient understanding of shepherd seeks to reveal the motif of caring that

encapsulates providing, protecting and guiding. (Pritchard 177-8).

Similarly, Alexander Heidel in his work the Epic of Gilgamesh and the Old

Testament parallels reveals the role of Gilgamesh the king as a shepherd. In that ancient

tablet he makes the following remarks about Gilgamesh:

Two-thirds of him is god and one-third of him is man. The forms

of his body none can march, the onslaught of his weapons has no

equal, his fellows are the men of Uruk in their chambers.

Gilgamesh leaves no son to his father. Day and night his

outrageousness continues unrestrained yet Gilgamesh is the

shepherd of Uruk, the enclosure. He is our shepherd, strong,

handsome and wise … He is their shepherd and yet he oppresses

them (18).

From the above, excerpts one can see the opposite function of Gilgamesh as the

shepherd of the people. He is supposed to protect, lead, guide and maintain justice but he

oppresses them. Gilgamesh, despites his position as the king failed in his responsibility as

the shepherd of the people.

Additionally, in the Old Testament Israel’s understanding of a shepherd was

developed from this background. For Israel the idea is used in three ways: (i) it describes
 7

the relationship between God and Israel, (ii) It also describes the work of the religious

and political leaders in Israel whom God appointed to care for His people, and (iii) it was

also used by the prophets to describe the true shepherd who is to come (Taylor 7-8).

Taylor further asserts that prophets foresaw the coming of the messiah who would save

and redeem God’s people by executing justice and righteousness (Ezek. 4:23; Jer. 23:5).

In this study one can succinctly summarise the basic functions of a shepherd

relevant to this research in the following manner: A shepherd guides, feeds, guards,

searches for, identifies with and carefully tends his flock. Here one sees that being a

shepherd involves a deep personal interest in the welfare of the flock as a whole and of

each individual. It also calls for patience, courage and self-sacrifice (Taylor 7-8). This

shepherd motif of caring, which encapsulates feeding, guiding, tending, searching and

protecting is what is lost in the pastoral praxis and significance in the contemporary

practice.

When the shepherd motif is examined in the light of the Nigerian context, one

will see that it encapsulates caring, leading, guiding, providing, protecting and sustaining,

which will provide a better alternative to the contemporary practice of the pastoral care

leadership in the Church and society. Furthermore, proper interpretation of the shepherd

motif in the Old Testament will inform, educate and transform knowledge for pastoral

care ministry in Nigeria. For instance in Psalm 23 one sees a paradigm of a good

shepherd whose primary function has been clearly spelt out. Just to mention a few of his

responsibilities; they are the provision of basic needs for his flock and finding the best

way to respond to their distinctive needs individually and collectively. This will further

give new insights and improve the relationship existing between the pastor and his

congregation for this is necessary and sufficient to improve the pastoral ministry of the

church in Nigeria.
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1.2 STATEMENT OF THE PROBLEM

This research examines the Shepherd Motif in the Old Testament which has been

misunderstood, misinterpreted and subjected to criticism in recent times due to the

varying degrees of methodologies by scholars. Scholars who have written on shepherd

motif used different terms like military dictatorship, autocracy, aristocracy, leadership,

democracy, rulership, kingship and spiritual leadership to talk on the shepherd motif

without closely examining the caring motif which anchors the basic foundation that gives

meaning to the shepherd motif in the Old Testament. Therefore, this study will examine

the proper interpretation and understanding of the shepherd motif in the Old Testament.

As briefly highlighted in the general comments at the introduction of this work

mention was made of the misconception and misinterpretation of the shepherd motif in

the Old Testament. For example Psalm 23 has been misunderstood, misquoted and

misinterpreted in recent times. J. Stanley in his works on Psalms 23, comments on the

misconception and misinterpretation of this Psalm by a drug addict.

The heroine is my shepherd; there is nothing I shall want. He lays

me to rest by the brooks; he leads me to sweet insanity and

destroys my soul. He leads me along the road to hell for the love of

its name. Even if I walked in the valley of the shadow of death, I

would fear no evil because the drug is with me. My syringe and my

needle bring me comfort (70).

A further ground for the justification of this study is the current breakups and

schisms in the Church which raises a challenge for the style of leadership that is reliable,

dependable and suitable for governing the flock of God. Due to the autocratic and

aristocratic style of governance it has created a gap between theology and praxis. Unless

the Church returns back to status quo of the shepherd motif of untiring desire to care for
 9

the flock of God in order to learn from the good shepherd and how to shepherd God’s

flock. Unless this is done as a matter of urgency the flock of God will be fed upon,

devoured, scattered, and destroyed by the so-called shepherds who are veracious wolves

in sheep’s clothing.

Another associated problem with the above is the inadequate and insufficient

understanding of the shepherd motif in Psalm 23 as seen in the confession of most

parishioners that the Psalm is purely for protection. Therefore, this research proposes that

Psalm 23 can be informative, educative and transformative for doing an effective pastoral

ministry in Nigeria. Reason being that pastoral care has lost its original praxis and

significance.

However, there have been scholarly debates on hermeneutical issues in Psalm 23.

The climax of these debates is focused on the theme, structure, genre and Sitz im Leben.

To advance these arguments some scholars posit the theme of Psalm 23 to be shepherd

king motif, others see the shepherd motif alone and some see the metaphor of a host

especially, in the later vv 5-6. Some school of Biblical interpretation see the three

metaphors of a shepherd; a wanderer and a host passing right through the beginning of

the verse to the end of the verse giving sectional heading at some various points of the

text under investigation.

This evidently shows no consensus among scholars at some points as indicated

above while at some points consensus is reached or agreed by the intrinsic worth of

scholars’ explanations and interpretations. However, this research seeks to justify and

establish that the theme of shepherd is what is dominant or prevalent in Psalm 23. This

will be investigated and developed in the course of the exegesis. The researcher will

address this misconception and inaccurate interpretation of Psalm 23 in chapter three of

the study, which will specifically take into consideration the translation of the text from
 10

the Masoretic Text (MT) to English. Although the Psalm seems admissible by many, it

gives room for various interpretations. Koehler in his works on Psalm 23 opines “that the

basis of the whole Psalm is the change of pasturage as indicated in vv 5-6” (229). But

Anderson argues that it is a forced interpretation of the text (195). Still on the theme

Anderson suggests a more reasonable hypothesis that the theme revolves around two

word pictures of Yhwh(Yahweh) as a caring shepherd and a gracious host (195). We

quite accept this view for it explicitly gives a sense of meaning to the text. For others,

Yahweh is seen as a guide of the wanderer according to vv 3-4

Other hermeneutical issues associated with the text under investigation is the

genre, majority of scholars like Gunkel, Anderson, Hans-Joachim Kraus and others have

identified the genre of this Psalm to be a Psalm of trust or confidence of an individual

while others such as Craigie seem to place it in the communal Psalm in the wider context.

The reaction to the later view is that it does not have enough or sufficient or substantial

evidence to prove that it is exegetically and legitimately communal in context. Perhaps

these scholars have jumped into appropriation rather than investigating the issue through

exegetical process, which this work, seeks to argue and address.

Meanwhile, the meaning of the text has to be determined or drawn before any

application is done. To further determine the meaning of the text, this work seeks to

investigate the individuality of the Psalm through grammatical exegesis by trying to

identify the constant use of the personal pronouns ‘I’ in both subject and object of the

governing sentence by the author. Further investigation will be carried out by the writer’s

use of these fragments as a prove reflecting the individuality of the Psalm. Considering

the hermeneutical issues involved in the genre of the Psalm, Vogt in his works Bib 34

(1953) 193-211 sees the Psalm, slightly different from the popular opinion, and asserts

that Psalm 23 is a thanksgiving Psalm basing his position from the content of the last two
 11

verses vv 5-6 which seems to suggest a cultic setting. He saw a disconnection between vv

5-6 and vv 1-4 which seems to disagree with the shepherd metaphor running right

through the whole Psalm as the writer is trying to point out. In this position this work

seeks to argue that Vogt’s position has not taken into consideration the contribution of

linguistics in determining the grammatical position of some of the words and the

semantic relationships of the whole construction in drawing out the meaning of the text.

Recognition is also given to the fact that there are some deep theological thoughts within

the text, which might have suggested a cultic setting. But with all of these this study still

subscribe the genre of the text to be a poem of confidence or trust by an individual

Psalter, which can be applied to the communal setting as noted earlier by Peter Craigie.

However, Loretz in his analysis suggests the genre of the Psalm could either be a

poem of confidence or thanksgiving UF 6(1974) 187-91. He argues that history has bore

this witness but then he did not specify when and where? May be that is the reason why

some scholars seem to posit the Psalm as a communal Psalm. Two other scholars Merill

and Vogt seem to echoes Psalm 23 to be a royal Psalm. This study does not wholly

subscribe to this position arguing from the analysis of the text, for it does not show any

characteristic of a royal Psalmody. But these scholars maintain that it can be inferred to a

royal Psalmody for the facts of its praise to a king who is a shepherd, again this is highly

hypothetical. But Keller (15) opines that Psalm 23 can be called “David’s Hymn of praise

to Divine Diligence”. The reaction to this subscription is that the author agrees with this

opinion looking at the contribution of the superscription for the construction dwdl the

preposition may mean “to David”, “belonging to David”, “for David” and “in honour of

David” these are indeed possibilities.

The structure of the Psalm is another hermeneutical issue among scholars.

Looking at the structure of Psalm 23 Kraus quoting Briggs and Weiser in his works on
 12

Psalms say both scholars agree in their position that Psalm 23 consists of three divisions

with three basic metaphors (i) the shepherd vv 1-2, (ii) the wanderer vv 3-4 and (iii) the

host vv 5-6 (305). But Westermann holds a different view that the Psalm is basically of

two parts with two images as well. (i) The shepherd vv1 – 4 and (ii) the host vv 5-6.

Looking at the analysis of these scholars, there are some degree of agreement of

the various structures of the Psalm which seeks to concur with the writers opinion that

when this poem is carefully examined the shepherd metaphor seems to be controlling the

Psalm which can be seen from the beginning of the first verse to the end of the last verse.

This is supported by Koehler who maintains that Psalm 23 is a continuously uniform

hymn with a single metaphor of a shepherd throughout. It is the shepherd metaphor that

gave rise to all the various structures its meaning (233). It can also be viewed as the

determining factor of the shepherd motif. If for instance the shepherd metaphor were

removed from the text, each of the exegetical and theological pericope would not convey

its meaning positively (Biwul 1).

The Sitz im Leben or the life setting is the last debate on the hermeneutical issue

in Psalm 23, which is still an ongoing issue in modern study of Psalm or scholarship.

Anderson (195) opines that Psalm 23 can be classified as a Psalm of confidence and he

suggests a cultic setting according to the reference to the house of the Lord in vs. 6. He

also proposes that the meal before the enemies implies a thanksgiving banquet for the

Psalmist. Anderson further envisages the situation of an ordinary Israelite who was

expressing his confidence in Yahweh after he has been discharged and acquitted. He

maintains that an ordinary Israelite may have said the utterance either before or during

the sacrificial meal (196). Anderson and Von Rad suggest that the Psalmist was a priest

or one of the spiritual writers who found consolation in the experience of the cultus
 13

(PHOE 260). But Von Rad and Eaton have this understanding that a royal head

representing a community recited the poem (Chad 76-77).

However, Morgernstern in his works in JBL 65 (1946) 13-24 suggests that

initially the Psalm was not composed to be used in temple worship. A pious Jew closely

relates his view with that of Anderson when he asserts that it was the expression of faith

and trust in Yahweh (196). Vogt offers a fairly elaborate hypothesis from the substance

of the Psalm a liturgical ritual of thanksgiving. (Bib 34 (1953) 195-211). Milne in SR 4

(1974/75)237-47 proposes that this Sitz im Leben of the Psalm is an exilic product.

Freedman looking at the shepherd metaphor suggests Exodus experience and advances

his thought that it offers hope for an exiled community cut off from home and temple.

With all these sheer diversity of views from different schools of Biblical

interpretation. Kraus beautifully and logically set three questions, which summarizes all

their arguments. Where was Psalm 23 intoned? At which occasion? Who is the

composer? (305). But we will also argue convincingly that all of the above interpretations

are possibilities. But the one that factors in its suitability is the expression of trust in

Yhwh of an individual Psalter delivered from his enemies and still anticipating greater

deliverance in the future. This is indicated by the Psalter looking at the literal translation

of the text “even though I walked through the valley of the shadow of death your

presence is with me”. The detail explanation of this section will be in chapter three.

1.3 OBJECTIVES OF THE STUDY

The primary aims and objectives of the research are as follows:

(i) To be able to provide an adequate translation and interpretation that will correct

the misunderstanding and misconception of the shepherd motif which has been subjected

to criticism in recent times.

 14

(ii) To be able to provide proper interpretation of the shepherd motif in Psalm 23,

Ezekiel 34, Jeremiah 23:1-6, Isaiah 40:11 and Zechariah 11:4-17 so as to inform, educate

and transform knowledge of the pastoral care leadership in the Church.

(iii) To be able to justify that the shepherd motif of caring enshrined in Psalm 23,

Ezekiel 34, Isaiah 40:1-11, Jeremiah 23:1-8, Zechariah 11:4-17 and Isaiah 40:1-11, which

encapsulates provision, protection, sustenance and guidance will provide a better

alternative to the contemporary practice of pastoral care ministry in Nigeria.

(iv) To establish and develop that hur ro’eh shepherd is a key term in Psalm 23,

Ezekiel 34, Jeremiah 23:1-8, Zechariah 11:4-17 and Isaiah 40:1-11. And this metaphor

can be seen controlling the Psalm and other OT texts right from the beginning of the first

verse to the very end of the last verse.

(v) To attempt to restore the dimensions of the pastoral praxis, spirituality and

significance which majority of the shepherds have lost as found in the following texts;

Ezek. 34:1ff, Jer. 23: 4; 50: 6; 50: 44; 51: 23, Psalm 78: 71; 80: 2 Amos 3: 12; 3:14 Mic.

7:14 Zech. 11:4-17.

(vi) To reveal the primary responsibilities of a shepherd towards his flocks in terms of

caring which encapsulates provision, protection and sustenance. For this will further

encourage and strengthens the bond of relationship existing between the shepherd and the

flock.

(vii) To further explore the most effective and sustainable role of the shepherd

enshrined in Old Testament relevant to the role of the pastor in the church today.

(viii) To argue convincingly that the proper interpretation of the shepherd motif in the

aforementioned texts will provide, inform, educate and transform knowledge for pastoral

care leadership in Nigeria. It is this vacuum that the researcher wants to fill and

contribute to in the existing knowledge.

 15

(ix) To challenge and provide enabling environment for scholars to further investigate

the unchanging concept of the shepherd motif in the Old Testament and explore viable

approaches to the study.

1.4 SIGNIFICANCE OF THE STUDY

This study is significant on account of establishing the proper interpretation and

understanding of shepherd motif in the Old Testament enshrined in Psalm 23, Ezekiel 34,

Zechariah 11:4-17, Jer.23:1-8, Isa.40:1-11 and how the loss of these dimensions of the

pastoral praxis can be restored. It is quite evident that the shepherds have lost their

pastoral praxis and its significance, which is a major problem today confronting the

church and society in Nigeria. Both the shepherds and the flocks are very much aware of

this scorch. Members can give true assessment of their shepherds, whether these

shepherds are true ones or not. Since this problem is a practical one and has been

identified the solution is much easier.

The research is also significant for it will help explore and contribute towards

proffering solutions to the existing problem. As far as this study is concerned, it is as

clear as a motor mechanic who discovers a blockage in the fuel filter and tries to clean it

up and fix it back for efficient use. This research is not in any way trying to proffer

solutions outside of scripture. For the scripture itself is sufficient to proffer solutions to

the existing problem. That is why the shepherd motif in the Old Testament is chosen as

the background for this examination to serve as a medium of information, education and

transformation in restoring and shaping the originality of the pastoral praxis and

significance, which was lost.

A further significance of this research is that since the main thrust of the study

focuses on the shepherds who have lost the dimensions of their responsibilities, this

research seeks to address some of these deliberate acts which are expressed in the
 16

contemporary practice of pastoral ministry; the shepherds are more to themselves than

taking care of God’s flocks, the weak are not strengthened, the sick are not healed, the

lost they do not seek, the strayed they do not guide and bring back. Therefore, this

research is quite significant and timely as it seeks to restore these dimensions and to

establish a strong and reliable relationship that would exist between the shepherd and the

flock.

The study is significant for it seeks to address the prosperity gospel, which is

working in opposition to the shepherd motif and its importance. Many poimenoi or

pastors have set their minds on the acquisition of material possessions at the expense of

taking care of God’s flock. Therefore this study will sound a general warning to these

hirelings in shepherds clothing that judgment awaits them if they do not repent and

follow the right pattern of shepherding God’s flock.

The study is significant for it seeks to stir up hope, motivation, dependability and

trust in Yahweh the good shepherd. For Yahweh is the shepherd that has all the

provisions to cater for his flock. It will also serve as a tool for evangelism among the

Fulanis in Northern Nigeria, whose primary occupation is characterized by farming and

rearing of cattle. In the light of this understanding the Biblical principle is laid and a

paradigm set for doing an effective leadership of pastoral care ministry in Nigerian

Churches. And not only for this segment but for the Church in a wider context.

1.5 JUSTIFICATION OF THE STUDY

The current misunderstanding, misconception and misinterpretation of the

shepherd motif enshrined in the Old Testament, especially, Psalm 23 in which several

metaphors have been adopted lend credence for the justification of this study.

Another ground that lends credence for the justification of this research is the

absence of caring in the shepherd motif which led to the prioritization of the shepherds
 17

and mass exploitation of the flock. This is evident today in pastoral ministry in the

Church and society.

The current loss of pastoral praxis, spirituality and significance in pastoral care

leadership in the Church draws attention for the justification of this research, reason

being that most of the shepherds are more to themselves than caring for the flock.

It should be noted that without the full knowledge of what it means to be a

shepherd, such pastoral praxis and significance would be impossible to be restored. That

is why this research proposes that shepherd motif in the Old Testament is necessary and

sufficient to provide the information, education and transformation that is needed to

restore the original pastoral praxis, spirituality and significance which was lost

One discovers in the Church (Church of the Brethren) (COB) which is known as

Ekklesiyar Yan’uwa A Nigeria (E.Y.N) that there is the absence of this pastoral praxis and

significance. There is indeed a shift in priority from pastoral care to self-indulgent,

accumulation of material blessings at the expense of the spiritual value of the flock. Most

shepherds attach much emphasis on building expensive capital projects with no adequate

attention to the spiritual life of the flock. Others are interested on expanded membership

without being mindful of the quality of the spiritual food they give to their flock. It makes

one to wonder the kind of shepherds the church has and what will be the byproduct of

their governance.

Following the trend of the author’s argument, one can see the deviation of the

pastoral praxis, spirituality and significance which leads to its loss in the contemporary

practice of pastoral care. That is why this research is very necessary in attempting to

arrest the situation. This brings to mind one of the focuses of the shepherds in Ezek. 34:

1ff where the shepherds were unconcerned and busy feeding themselves and

accumulating material wealth for themselves. They had not fed the flock, they had not
 18

strengthened the weak, they had not healed the sick neither had they bound up the

brokenhearted. They had not brought back the ones that were driven away neither had

they sought the lost. And with force and cruelty they governed them. (This translation is

mine). From the content of this chapter it is very clear that the shepherds had lost their

primary function, which is to feed, to lead, to protect, to guide, to seek and to care for the

lost which is the focus of this research basically. It is apparently clear that these

shepherds have lost the pastoral praxis and its significance.

The challenge before the Church is to prepare, inform, and educate the next

generation of leadership with an adequate understanding of the dimension of shepherd

motif of caring for sustainable and continuous leadership prospect in the Church.

1.6 METHODOLOGY

Methods are very instrumental in studying any section of the Biblical Text(s).

Like in most research, it requires the researcher to carefully define and describe his

method(s) and the steps he intends to take as he examines his text. Yilpet’s comment on

methodology is worthy of note: “In studying a topic, theme or idea characteristics to a

book or part of it, one must employ a method of study on a text or texts” (29).

Many different methodological approaches have been employed for interpreting

Biblical Text. The different approaches will arrive at different meanings for the same

text. Therefore, having identified the literatures under investigation, the researcher will

use the following methods to establish the meaning of the shepherd motif in some of the

selected texts in the Old Testament. These approaches are: Canonical approach,

Grammatico-Historical Exegesis and Syntactical-Theological Method;

Canonical Approach. The focal point of this approach is its attention to the final form of

the Biblical text. It further recognises that a major literary and theological force is at work

in shaping the present form of scripture. This approach views the Canonical text as a
 19

unity in the context of the believing community which reads, accepts and passes it on

(Yilpet Canon Cricism 30). It further recognises that the central point to exegesis must

begin from the canonical context of the biblical text. It further stresses that its focal point

to exegesis is to study the features of this particular set of religious text in relation to their

usage with the historical community of Israel taking its position from the Jewish

background. As Yilpet opines, “hermeneutically, the canonical approach interprets a

biblical text in the light of the totality of its canonical context” (42). This approach is

important because it recognises the unity and integrity of the text of the scripture. It

further accepts the authority of scriptures. This approach when applied to this study of

Psalm 23 helps one to interpret the Psalm in the light of other text of scripture.

Grammatico-Historical Exegesis: This methodology seeks to give detail analysis of the

text, which agrees with the original language and the original historical situation of the

author. This method is very important in this study for it seeks to draw out the authorial

intention of the text and asked the question what the author meant in his written text

(Kaiser and Silva 235). It pays clear attention to the grammatical aspect of the language

in which it was written, cultural context are also specified which gave rise to the text. It

clearly reveals that historical and cultural context are very instrumental in determining

the meaning of the text. But if these are not taken seriously, it gives room for

superimposing meaning to the text or one may say what the author may not mean (19).

Having noted the historical situation of the text, the next procedure is the

grammatical aspect of the language, which seeks to analyse the text through its language.

Generally, language consists of words arranged in various combinations so as to give a

sense of meaning to the text. Hayes and Holladay submission is worthy of note.

Grammatical criticism is concerned not only with how individual

words functions as carries or meaning but how those words are

 20

arranged in phrases and sentences to form meaningful sense units,

they also maintain that this type of skills or discipline is to recreate

and enter the original thought world of the author or text through

the language of the text (59).

If one applies this method to study of Psalm 23, Ezekiel 34, Isaiah 40:11

Zechariah 11: 5, 7-8 it will assist one in giving out an accurate understanding of the texts,

especially, the meaning of the shepherd motif as contained in the written texts. Therefore,

this kind of method clearly reveals the language; culture and the historical context that

gives rise to the text. Still within the exegetical process in this research is the

consideration of Syntactical-Theological dimension propounded by (Kaiser 89). Who

stresses “syntax is one of the most important avenues for the interpreter to use in

reconstructing the thread for the writers meaning. The way in which words are put

together so as to form phrases, clauses and sentences will aid in discovering the author’s

pattern of meaning” (89). Kaiser also points out that the second part in this exegetical

process is the theology because certain doctrine and truth are formed within the

theological framework of the written text. This method usually spans within the

following consideration: Translation is very instrumental in exegetical process. For it

seeks to use the primary source, which is the Masoretic Text (MT). This text will be

translated into English, this is achieved through using OT text BHS and Lexicons such as

BDB, Koehler-Baumgartner, Strong Exhaustive Concordance and a Concise Hebrew and

Aramaic Lexicons of the OT (Staurt 25). Also in this translation method other relevant

versions like RSV, JB, JBS, ARSV, and NIV will be used to compare the translated text

by the researcher.

It should be noted in Exegesis that textual approach will be used in this research

in order to determine the original wording of the author. Why this method is chosen is
 21

because of variations in reading and wording especially when using an edition from the

major committee of translation of scripture RSV, JB, NKJV, NAB, and NIV. For instance

in vs 4 of Psalm 23 the word hmh is translated “they” by NASB, RSV, NIV, etc. but the

BDB offers variety of options such as “the same”, “who”, etc. But P. Craigie noted in his

textual notes that Dawood suggest, “behold” in his studies with the Ugaritic (Hm Psalm,

47). The research’s position is that since the word hemmah is in the emphatic position,

the research submits to the MT to take the meaning “they” or “the same”, therefore, the

translation would read, “They shall comfort me…” Another example is the word /jlv

shulhan “table” which E. Power, suggests an emendation to jlv shalah “weapon”

“spear” etc. Most versions translate this word as “table” but for E. Power suggests the

reading to be “thou preparest arms for my defense against my enemies”. It seems to

reveal the sense meaning of the text but highly hypothetical, The researcher subscribe to

the Masoretic rendering of “table” to be the most acceptable translation which suits the

literal context of the text, so that when one translate, the reading becomes “you will

spread a table before me in the presence of my enemies”.

Other variant readings within the text are ytbvw washabti in vs 6a, which suggest

literal reading as “and I shall return”, derived from the root word bWv shuv. But if the

construction is ytbvyw wayashbti which suggests the meaning “and I shall dwell” it then

means that the root word is from the Hebrew verb bvy yashab I tend to support the MT

construction for it clearly reveals the meaning of the text taking into consideration of the

last construction iral <ymy Yamim laorek which is literally translated by BDB as

“Length of days”, “forever” and “continuity”. With all these variations taken into

consideration my reading is carefully established.

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Furthermore in Exegesis the reseacher shall also consider the book context, which

helps the exegete to know where the thought of text begins, and how that pattern when

developed will contribute immensely to the argument stated (69). The texts under

investigation are poetry, oracle of Judgment and hope in nature and exhibit the basic

ideals for parallelism and imagery. The parallelism that is dominant in Psalm 23 is

synthetic parallelisms, which are seen throughout the text vv 1-6, in Ezekiel 34 the

imagery is that of the shepherd, so also Isaiah. In Zechariah 11 there are poetic features

and the image of a shepherd.

Finally, exegesis seeks to discover the meaning of words as they are used as

nouns or verbs in a given sentence or construction. “The meaning of word may be

marked by the interaction of that word with the meaning of the terms which surrounds it.”

As it applies in this study, there are key verbs in the text that would help determine the

meaning of the shepherd motif. For example in Psalm 23, there are verbs al rsja “I

shall not want”, ynxybry = “he makes me to lie down”, ynlhny = “he leads me”, bbwvy =

“he restores” all pointing towards the role of a shepherd.

Theological Analysis: This approach seeks to establish the central message of the texts.

Looking at the theology of the text, one would obviously say that it deals with caring,

therefore, the message of Psalm 23, Ezek 34, Isaiah 40:11 and Zech.11 concentrates on

the caring shepherd which is the underlining concept of the shepherd motif in the Old

Testament.

Principle of Syntagmatics and Paradigmatics: By syntagmatics we mean words relation

by use, the principle maintains that “the meaning of a word is its use in a language

system” this further explains that to find out the meaning of a word one has to look at

other words within the context, which would serve as guide to clearly depicts what it

means. For instance to find out the meaning of ro’eh, in Psalm 23 this word often occurs
 23

in sentences with other word like “rod”, “staff”, “green grass”, “dews” and “Still waters”.

When this method is applied to this research it will give a guide to what ro’eh means.

Therefore, one can make an intelligent guess that the word ro’eh in its semantic

relationship gives the idea that the word may be referring to a shepherd, or used in the

context of a shepherd.

The other dimension of this approach is the principle of paradigmatic, which

simply means study of sense relations between words or words related by meaning

(synonymous, antonyms). This principle will be used in this study to demonstrate how it

works. To achieve the primary objective of this research, primary sources will be used in

a justified manner to clearly set the agenda for the discourse. These primary tools are

Masoretic Text(MT), Septuagint –LXX, ANET- Ancient Near East Texts, Bible

Dictionaries and Encyclopedias, Concordances and Lexicons and other necessary and

sufficient materials for the study. When these primary sources are used properly, it will

aid in drawing out the authorial intention of the text and how the text can be interpreted

in the Nigerian Sitz im Leben in order to avoid the superimposition of meanings to the

text. When these methods are carefully applied to the texts under investigation it will

certainly bring out the desired objectives of this research.

1.7 SCOPE AND LIMITATION OF THE STUDY

The issue under investigation is the misconception and misinterpretation of the

shepherd motif in the Old Testament as is found in Psalm 23, Ezekiel 34, Zechariah 11:4-

17, Jeremiah 23:1-8 and Isaiah 40:1-11, which has affected the dimensions of pastoral

praxis and its significance for the Church in Nigeria. Therefore, this research shall

primarily concentrate on the shepherd motif in the selected passages above.

We can also see in other parallel texts the same concern is revealed, for example

Jer. 23:5; 5:23, Isaiah 48:21, 61:5; 63:11, Ps 78:71; 80:1, Amos 3:12, 7:14, Mic. 7:14
 24

Zech. 10:2; 11:8-9, 5:17, all of these Old Testament texts deal with true shepherds and

false shepherds in different contexts. But the main concern here will be the adequate

translation and meaning of the shepherd motif, clearly revealing those sustainable

qualities of a true shepherd, which Psalm 23, Ezekiel 34, Isaiah 40:11 unfolds.

Still within this research’s scope and limitation the Church of the Brethren too

will be studied. This researcher intends to take into consideration the ancient background

of the shepherd motif in the Ancient Near East, Old Testament and Greco-Roman world.

The New Testament texts too will be looked into especially texts that are related to the

topic under investigation, such text as John 10. Looking at John 10 in the light of Psalms

23, one can see striking similarities between the two. For Jesus himself said emphatically,

that he is the good shepherd. In John’s text, Jesus clearly demonstrates all the qualities of

a true or good shepherd, which is parallel to Ps. 23. Other New Testament texts will be

considered as we seek to study the shepherd motif, for example, Mt 9:36; 25: 32; 26:3;

Mk 6:34; 14:27, 1 Peter 2:25; 5:4 and Rev. 7:17. All these speak of Jesus the good

shepherd. This researcher’s intention is not to study the above texts in greater detail but to

demonstrate that Ps. 23 is not the only text dealing with the shepherd motif.

However, my focus in this study will be on Psalm 23. For it seeks to establish the

basis and the climax for understanding the shepherd motif of untiring desire for care in

the Old Testament. All other scriptures seem to relate with this Biblical model for

shepherding the church. Locally and in wider context, one recognised the fact that

majority of OT works have been done in German, Latin and Syriac.

1.8 THEORETICAL / CONCEPTUAL FRAMEWORK

The theoretical framework of this study is based on the combination of three

theories namely; motif, conceptual and hermeneutical principles. Motif theories argues

that for an event to be occurring repeatedly in a written text is said to be operating in

 25

motif theory or customarily it applies to repeated instances of the same pattern which

essentially incorporate images (Ryken 17-18). Looking at the context of this study, this

theory plays a significant role in understanding the shepherd motif. In the context of this

research one can see the image of a shepherd which repeatedly occurs in the Hebrew

TANAK. The question is why did God choose to reveal himself in the image of the

shepherd repeatedly and not others? What is so important about this image that God is so

interested in? Without detailed analysis it will be very difficult to arrive at a good

conclusion. Right from biblical era God has been revealing himself with shepherd

metaphor to Jacob and the Prophets.

On the conceptual theory, this argument is based on the concepts or ideas that are

found in periodic times or traditions. This also simplifies how a particular ideology is

conceived and used by different traditions in their periodic history. Relating this to the

context of this research one has explored the concept of shepherd from Ancient Near East

backgrounds have come out with interesting results. Both traditions have similar concepts

and understanding, except the Old Testament which clearly spelt out the caring motif of

the shepherd for the flock.

Hermeneutical principles essentially deal with interpretations of individual

author’s meaning in a given text. Generally, hermeneutics is the overall term which

embraces the art and science of biblical interpretation (Osborne 5). Within the

hermeneutical horizon is exegesis whose focus is the author’s intended meaning of a

given text. In this study the researcher has used the dimension of this principle in order to

interpret very closely to the authors intended meaning of a given text as one has

demonstrated in the selection of these texts that generally concentrate on the shepherd

motif in the Old Testament.

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Osborne argues that

Hermeneutics is important because it enables one to move from

text to context, to allow the God-inspired meaning of the word to

speak today with as fresh and dynamic a relevance as it had in its

original setting. Moreover, preacher or teachers must proclaim the

word of God rather than their own subjective religious opinions.

Only a carefully defined hermeneutic can keep one wedded to the

text (Osborne 6).

From this excerpt one can see the significant role of hermeneutical principles in

determining the meaning of a text in a given context as demonstrated in this study. All of

these theories are viable in justifying the content of the study.

1.9 CLARIFICATION OF TERMS

The following terms are explained in the context of this research;

1.9.1 Sheep: These are animals that are most frequently mentioned in scriptures with

nearly four hundred references with flocks. In the modern practice, sheep are allowed to

fend for themselves and left without fends but in the ancient Palestine, these animals

were totally dependent on shepherd for protection, grazing, watering, shelter and tending

to injuries. In most cases sheep will not survive long without a shepherd. They are

creatures with other qualities lack of intelligence prone to wondering and unable to trace

their root to the sheep fold even at close range (Ryken 782). In the ancient world their

origin can be traced back to the Middle East and they are of different species. They are

categorized in two ways (i) the domestic sheep and (ii) the wild sheep ( Sarsapanila 482).

In the ancient world sheep are very important to the nomadic agricultural life of the

Hebrews. Their peculiar characteristics and the shepherds who pasture them make them

particularly apt sources of metaphor for spiritual realities. From the earliest days, sheep
 27

were a central part of the Israel’s economy (Gen. 4:2). Examples of figures in the Old

Testaments who were shepherds were Abraham, Isaac, Jacob, Moses, David and Amos

(Gen. 12:16; 30 – 31; Ex. 3:1; 2 Sam. 7:8; Amos 1:1). It should be noted that there were

shepherdess who handled sheep in the Old Testament, for example, Rebeccah (Gen. 29:9)

and daughters of Jethro in (Ex. 2:16).

The value of sheep cannot be over emphasized for they are raised for both food

(milk, meat) and wool. They were in natural part of life in arid Palestine because they

will be able to survive minimal amount of water and grass and can be moved to new

grazing and watering areas during dry season (Ryken 782). In the context of our study,

we choose to reflect on the helplessness and weaknesses of the sheep which seeks to

explain the actions and qualities of good shepherd who in scripture is a case study of the

motif of caring and compassion (782) which is lost in the contemporary practice. This is

seen in the task of the shepherd to lead, guide, provide, protect, and tend the injured ones

from morning to evening. It was also observed that the shepherd was a constant

companion of the sheep, which explains the intimacy or relationship existing between the

shepherd and the sheep. The metaphorical usage and flock are used interchangeably in

scriptures but convey the same meaning. In Exod. 2:15 – 3:1 speaks of Moses as a

shepherd leading the Israelites which later led one of the Psalmist to speak of God

leading his people “like a flock by the hand of Moses and Aaron” (Ps. 77:20) RSV. In a

similar sense, Joshua was called to lead Israel “that the congregation of the Lord may not

be a sheep without a shepherd”. (Num. 27:17) RSV. In (Isa. 4:11) GNB speaks of God

taking care of His flock like a shepherd. Sometimes the word flock is used to indicate the

group of sheep (Ps. 107:41; Ezek. 36:37-38).

In the Old Testament it is mostly used explicitly or implicitly of the people of

Israel especially in Psalms 74:1; 79:13; 121:4. Also in 1Kings. The flocks are also used in
 28

reference to God’s possessions as found in (Ps. 95:7; 103:3; Mic. 7:14). But the central

issue of this possession is for Israel to look ultimately unto God who is able to provide,

protect, sustain and feed them. Mention also should be made in the New Testament

usages of Israel as the lost sheep described by Jesus in (Matt. 15:24). They are also

weakened and exhausted by Christ’s description in (Matt. 9:36). This imagery of flock or

sheep is also used by other New Testament writers to describe the Church of God (Acts

20:28-29; 1Pet. 5:2).

1.9.2 Motif: Motif is a pattern of events occurring repeatedly in a written text.

Customarily, it applies to repeated instances of the same pattern, which often incorporate

images. It could also mean an artistic design of the artist interacting with the mind of his

readers (Ryken 17-18).

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CHAPTER TWO
REVIEW OF RELATED LITERATURE

The primary task of this study is to discuss the shepherd motif in the Old

Testament. And this chapter is the second section of the study. In the first section we

concentrated on the intention of the study in the form of a proposal. We also discussed

the background to the study, the research problem, the aims and objectives of the study,

the significance of the study and suggested methodology that would be appropriate for

handling the study. This is done in order to serve as the fundamental basis for our

discussion on the shepherd motif in the Old Testament.

In recognition of the fact that there have been numerous studies on the shepherd

motif in the Old Testament, but there has not been any adequate research on the

sociological analysis, caring motif, the nature and forms of the shepherd motif that will

inform, educate and transform our understanding of pastoral style of leadership in the

Church. When this is properly explored it will restore the loss of the pastoral praxis and

its significance. Hence, this research is timely in attempting to fill in the gaps that exist in

recent studies.

Meanwhile, the main focus of this chapter is to review literatures related to the

topic “shepherd motif in the Old Testament”. To be more specific, this study shall pay

particular attention to Genesis 48:15, Numbers 27:17, Psalm 23, Ezekiel 34, and

Zechariah 11:4-17 and other related texts. The researcher has classified these literatures

based on the subject matter rather than chronological dating of the materials. This is to

bring in all literatures dealing with the subject matter simultaneously.

In the light of the above this research classifies the subject-matter in the following

order; Commentaries, Books and Articles written on Psalm 23, Ezekiel 34, and

Zech.11:4-17 and others. The main task here is to briefly examine the contributions these

authors have made especially, on the problem of shepherd motif in the Old Testament
 30

and how they have solved the problem. After they have been assessed this will help us to

identify the existing gaps in the studies of the shepherd motif in the Old Testament and be

able to focus adequately in fulfilling such gaps.

Scholars who have written on the shepherd motif in Gen. 48:15 Num. 27:17,

Psalm 23, Ezekiel 34, Jeremiah 23:1-8; Zechariah 11:4-17 , Isaiah 40:1-11 and Psalm

have been reviewed for the fact that they have addressed and contributed to the research.

These authors have devoted quite a number of pages to address the issue. Some of these

authors have used different terms like military leadership, rulership, kingship and

spiritual leadership to talk on the shepherd motif in the Old Testament. For instance, in

Psalm 23 Anderson sees the shepherd motif in revealing a caring and guiding shepherd

which is seen running right through from vv1-6, while others do not seem to see that,

instead they see the shepherd motif only in vv1-4, for others vv5-6 speaks of a host which

is entirely a different theme with no connection with the previous verses. Some give

much of their attention and energy to the theological import at the expense of exegesis,

while others make input from their common life and practical experiences.

In the prophetic literatures most scholars are of the opinion that the shepherd

motif conveys leadership responsibilities of Israel’s leaders who were contrasted with

God and his loving kindness. Some of these authors have critically examined the above

texts exegetically and theologically, while others have made casual comments before

arriving at their conclusions, these comments are not exegetically based but from

common life experiences. Both of these categories have been reviewed for their

contribution to this research.

For the sake of this study, the researcher has reviewed few commentators whose

works have direct bearing on this research. These commentators share a common position

which show that the shepherd motif is very central in Gen. 48:15 Num. 27:17, Ezekiel 34,
 31

Jer. 23, Isaiah 40:11, Zech. 11:4-17 and Psalm 23. This shepherd motif is expressed in

caring terms, which is the primary responsibility of both political and spiritual leaders.

Lack of this caring is a major concern within the contemporary church/society setting

today. The question we must begin to ask ourselves is how can we restore this biblically

based principle of shepherd motif in the Old Testament to the church/society today? If

restored, what value would it bring to the Church’s leadership? That’s why we feel this

research is important because it will indeed inform, educate and transform our leadership

ministry in the Church and society.

However, other works reviewed are books written on the Psalms, the Prophets and

other related writings. These materials are not commentaries and their positions are not

coming from proper exegesis but are mostly comments from practical life experiences of

the authors, which to some extent is very helpful to the research. In the third category we

have reviewed few articles written in Journals on shepherd motif. These are the positions

of individual authors reviewed and their contributions to this research:

Nahum M. Sarna in The JPS Commentary on Genesis devotes pages 352 to

review on Genesis 1-50. Pages 324-330 are devoted to chapter 48. His work comes out of

thorough exegesis. He sees chapter 48 as a complete exegetical unit with the following

structures vv1-12 the adoption, vv13-16 the grandfather’s blessing, vv17-20 reversal of

seniority, vv21-22 a gift to Joseph. Sarna further observes that there are two fundamental

themes governing the text; the elevation by adoption of Joseph’s two sons to the status of

Israelite tribes and the advance in status of Ephraim over the first born Manasseh.

Meanwhile, our primary concern is v15 which falls in the second section of his

exegetical unit, which deals with the grandfather’s blessing, where the word hur ro’eh is

translated shepherd. In this context Jacob acknowledges the Lord God by calling him

‘my shepherd’. Sarna opines that the word in the ancient Near Eastern literature
 32

symbolizes rulers, kings and deities which are similar to what the Old Testament asserts

with the exception of the later. But in the context of v15 the shepherd motif expresses the

idea of God as provider, protector and guide. Unfortunately, Sarna’s work lacks the detail

analysis of untiring desire for care by the shepherd. This would have serve as an

important contribution to the research work in exploring and developing the concept of

the shepherd motif in the Old Testament.

Another relevant work by Timothy R. Ashley on The Book of Numbers in The

New International Commentary on the Old Testament. He devotes pages 667 to the whole

commentary on the book of Numbers, out of which pages 550-551 to chapter 27:17. His

work comes out of detail exegesis with textual comments at the footnotes. Ashley

considers chapter 27 as a complete exegetical unit with two basic structures as follows;

vv1-11 deals with daughters of Zelophehad and vv12-23 concentrates on Joshua named

as Moses’ successor. Our interest is in the later which focuses on Moses’ prayer to the

Lord God to choose a leader for the children of Israel “who can go out before them and

come in before them, who can bring them out and bring them in”. Ashley observes that

the term hur which is translated shepherd in the context of v17 does not necessarily

depict just a leader. But according to the context and tone of the verse it thus suggests

military leadership- a leader who will conquer and divide the land of inheritance to the

people of Israel.

Ashley further observes this motif as a simile which is used as a figure of speech

for a scattered, helpless and defeated people. This researcher slightly disagrees with

Ashley that the image of the shepherd is a metaphor not a simile. This work would have

been strengthened if the caring motif is expressed in an untiring manner by the shepherd.

In the same vein Craigie in the book A Commentary on Psalms 1-50 devotes

pages 203-204 out of the 375 pages to examine Psalm 23. Craigie divides his work into
 33

two fundamental sections 23:1-4. The Lord as shepherd and 23:5-6 the Lord as host. This

work comes out of detail exegesis and it is worth reviewing. In his analysis Craigie sees

the shepherd motif right through Psalm 23 with fundamental points expressing protection

and provision. But the work lacks the connectivity of the caring motif which explains the

uniform hymn of the text under investigation. Craigie further sees that this motif is not

only restricted to the character of the relationship between God and the Psalmist but the

motif is drawn from the ancient Hebrew tradition revealing the richness of the motif in

wider spectrum as many people over generations had experienced Yahweh as shepherd.

Both the exodus and wilderness experiences reveal that God had been known as a

shepherd because he provided, led and protected the Hebrews. The work offers valuable

contribution to this research and much more will be used in the exegesis.

In A Critical and Exegetical Commentary on the Book of Psalms; ICC series Vol.

1. Briggs devotes pages 207-212 to analysed Psalm 23. The work comes out of thorough

exegesis; the author tries to be more accurate in his translation as close as possible to the

Masoretic text to retain its meaning. He sees Psalms 23 as a guest Psalm which expresses

calm confidence in Yhwh as (i) shepherd (ii) guide and (iii) host. His structure is quite

illuminating with each of the stichos falling into his rightful position. He maintains the

three stichos in tetrastichi pattern with its parallel themes as noted above. In his analysis

the shepherd motif is quite dominating and it gradually extends to the second stichos and

to the third stichos. One of his major contributions to this research is his approach to

exegesis; he uses textual, historical, syntactical and grammatical methods to maintain the

literary integrity of the text by drawing out the cohesive and intended meaning of the

author. On the whole he observes that the shepherd motif could be applied to royalty as

well as other human institutions, yet in his work he has not discussed the dimension of

the caring motif which serves as the basis for understanding and interpreting Psalm 23.
 34

Hans Joachim Kraus’s Commentary on Psalms 1-59, is also an analysis of Psalm

23. Kraus work comes out of proper exegesis. After establishing his translation he

examines some key Hebrew words in the text and offers textual comments

acknowledging the works of others scholars like Koehler, Briggs, Weiser and

Morgenstern. Kraus sees the shepherd motif running right through his three major

division of the text with three basic images, the shepherd (vv. 1-2) the wanderer (vv. 3-4)

and the host (vv. 5-6). Unfortunately, Kraus’ work does not explain the shepherd’s

untiring desire for care, which should have explained the basis for interpreting shepherd

motif in the Old Testament.

Kraus maintains that there is a gradual development of the shepherd motif giving

guide to the wanderer and even offering hospitality to his guest. In the phrases ‘‘your rod

and your staff’’ he unquestionably refers to the shepherd protecting, guiding and leading

his flock to pasture. In his conclusion he maintains that the shepherd motif is a major

theme in Psalm 23(303-309). This work is important to this research for its clarity in

revealing the shepherd motif in terms of caring, guiding and leading, which in essence are

the basic qualities of a leader which is mostly lacking in our contemporary setting.

In his commentary titled Biblical Commentary on Psalms vol.1Franz Delitzsch

devotes pages 328-332 to work on Psalm 23. Delitzsch sees the shepherd motif of the

Psalm coming right through the text from vv. 1-5, where is seldom taken by most

commentators as a different structure from vv. 1-4. He argues that the rod and staff are

not so much with the pilgrim, which would be confusing transition with shepherd

metaphor, but those of Yahweh the shepherd tbv as in Mic. 7:14 and in connection with

Num. 21:18 as tbuvm the filling up of the picture as means of guidance and defense. In

the middle of his work, he clearly brings out the meaning of hur ro’eh in its contextual

usage as one who graciously and uniformly provides for and guides his people. He also
 35

brings out other relevant texts, which are announced in later prophecy as the visible

manifestation of this shepherd, (Isaiah 40:11 and Ezekiel 34:17). In his conclusion, he

acknowledges the different translations of ytbvw and ytbvyw the LXX and MT rendering

but b as preposition is better identified with ytbvyw than which is involved in ytbvw as a

natural consequence. This work is important because it has helped in solving some of the

critical issues associated with the text and that the Shepherd motif is a central

phenomenon in Psalm 23. This work critically lacks suffient interpretation for the

shepherd motif of untiring desire for care in Psalm 23.

Another critic of Psalms is Anderson in his work titled The Psalms 1-72, New

Century Bible Commentary also explores Psalms 23. Anderson’s work comes out with

proper exegesis. He divides the structure of the Psalm into two major sections, namely:

Yahweh as shepherd vv. 1-4 and Yahweh as host vv. 5-6. Anderson opposes the view of

the three sections and three images in the Psalm as held by scholars like Kraus and

Briggs, but maintains the traditional and most acceptable view as indicated above.

Anderson sees the shepherd motif enshrined in caring shepherd and a gracious host. In

the middle of his work, he contends with L. Koehler who maintains that ‘the background

of the whole Psalm is the scene of the change of Pastures’, but accepts that it is a forceful

interpretation of the text, especially vv. 5-6. Commenting on the literary genre of the text,

he classifies the Psalm as a Psalm of confidence or trust, but was reluctant to define its

Sitz im Leben. However, in attempting to define the context of the Psalmist, he offers two

probable suggestions that the Psalmist may have been accused unjustly or may have

suffered greatly in the hands of his adversaries and after his discharge he offers

thanksgiving to Yahweh who delivered him(195-200). This work is chosen for its

significant contributions in maintaining the traditional view of shepherd motif and for its

valuable options on how the shepherd motif can be viewed or interpreted in its defined
 36

context, the only weakness of Anderson’s work is the ability to explain the connection

between the shepherd and the host in an untiring desire for care by the shepherd.

According to Alexander Maclaren in A Commentary on the Book of Psalms

devotes Pages 226-232 to Psalm 23. Maclaren’s work is an expository work rather than

critical exegesis. In his structure, he maintains the traditional view of the text with two

basic images across, the shepherd vv. 1-4 and the host vv. 5-6. Despite this major

division, the authors shows the development and connectivity of the shepherd motif with

that of the host enshrined in caring motif, which springs forth from the shepherd. In the

middle of his work he stresses the importance of two verbs “he leads”; and “he makes me

to lie down” depicting the tenderly care of a shepherd, but did not show expressively the

continuation of the caring motif in an untiring desire for care by the shepherd. Towards

the end of his work, he draws comparison from the ancient Near East concepts of leaders

and rulers as shepherd. He also draws application on the relationship between Yahweh

with his people. This work is important to this research for its valuable contributions in

maintaining the central motif of the Psalm and the messianic implications of the Psalm in

the New Testament.

Allan Harman in his work, A Mentor Commentary, explores the whole book of

Psalms. Harman devotes pages 125-126 on Psalm 23:1-6. Harman like most scholars

maintains the two basic divisions of the text: the divine shepherd vv. 1-4 and the gracious

provision vv. 5-6. He sees the shepherd metaphor quite dominating in the whole text and

gives the link with the gracious provision of the shepherd as the host. (So Maclaren,

Kraus, etc). In his comment the Psalmist declares ‘Yahweh as his own shepherd’ this

appropriation of the language as individual is applicable to a nation as a model (Pss.

79:13, 95:7, 100:3, Isa. 40:11, Ezek. 34. In maintaining the shepherd motif of the text,

Harman sees the whole function of the shepherd enshrined in the caring motif of the flock
 37

in terms of providing, guiding, leading and protecting. Harman notes an important

connection of the Psalmist’s context with that of the Exodus experience when he sees the

verb “leads” recurring in Exo. 15:13 also the phrase “for his names sake” also used of the

Exodus experience (Ps. 6:8). Finally, Harman draws the application of the text to the

contemporary context expressing the deep and intimate relationship between God and his

people. Unfortunately, this work lacks detail and critical analysis of the text to arrive at

the said postion. Anyway, this work will contribute to this research in revealing the

dimension and function of the shepherd, which is enshrined in the motif of caring.

Another relevant material to this research is the work of White on The Psalms.

White’s work on Psalm 23 is not rooted in proper exegesis but is worthy of note. Like

some scholars, he structures the Psalm into three main divisions with three basic

metaphors namely: shepherd, guide and a host. He also stresses the function of the motif

with other parts of the text but the most predominant motif is that of the shepherd.

However, in his critical examination of the text, he offers valuable insight to this research

work in explicating and exploring the dimension of the shepherd motif in terms of

companionship, support and unending hospitality which other scholars have not revealed.

Although his understanding of the shepherd motif is rather clouded with unending

hospitality rather than untiring desire for care by the shepherd(377).

In his comment on Psalm 23, Gaebelein’s devotes pages 465-466 to work on

Psalm 23; his work is not rooted in proper exegesis but mostly comments. The structure

of Gaebelein’s the text is different from other scholars reviewed; He sees assurance in vv.

1-3 and comfort in vv. 4-6, and seems to be carried away by comments and did not see

the Shepherd metaphor right through the verses. However, he is able to see the shepherd

motif in the Old Testament, when he cites Jacob in Gen. 45:29 “God who feed me” which

literally connotes ‘my shepherd’. Like Harman, Gaebelein sees in the Psalm Yahweh as a
 38

shepherd of an individual who trust in him and also in a wider spectrum Yahweh as the

shepherd of Israel. His contribution to this work is that he recognizes the shepherd motif

in the Law and in Psalms. In his comments on the Sitz im Leben he sees Israel at the

background but did not indicate what time the event occurred.

Another useful contribution to this research is the work of Daniel I. Block titled

The Book of Ezekiel Chapters 25-48 in The New International Commentary on the Old

Testament. Block(273-309) like most scholars gives the structure of the text in two broad

divisions namely. 34:1-10 Judgment on bad shepherd and Yahweh the good shepherd

34:11-31. Looking at the background of the concept of the shepherd motif, the author

makes use of some Hebrew words and Akkadian cognates depicting the shepherd motif.

“ra’a” and “re’u” “to graze” or “to shepherd”. It is believed by scholars like Sagging and

others that the verb technically functions as “to rule”. He also believes that the Egyptians

use it extensively in their writings “the god has chosen the king to be the shepherd of

Egypt and the defender of the people.” This means that the motif is on style of

governance or leadership responsibilities.

After noting the ancient Near Eastern tradition of the concept and usage of

shepherd, Block sees this designation of rulers as shepherd has a long standing tradition

in the Torah Num. 27:17, where it pictures Moses’ prayer to Yahweh to have some one

over the congregation of Israel so that they might not be a sheep without a shepherd,

which can also be compared with the prophecy of Micaiah ben Imlah “I saw all Israel

scattered on the mountains like sheep without a shepherd” (1King 22:17).

This work is chosen for his critical examination of the text, which would

contribute a lot to the chapter on Exegesis. However, the central focus of Block’s studies

dwells around the relationship between the bad shepherd with their subjects in terms of

caring, which was completely abused by the rulers of Judah, where he sees Ezekiel
 39

charging the rulers with three crimes of commission, they consume the milk of the flock,

they fleece the flock and finally they butcher the fatlings. All these are violations of their

leadership roles. Towards the end of his work he portrays Yahweh as the good shepherd

against the wicked shepherd who will deliver or restore his people back to him. A critique

on his exegesis is the lack to further explore the dimension of the untiring desire for care

by the shepherd.

Another critical scholar whose work is worthy of note is Delitzsch. In his

discussion on the Book of ‘Ezekiel’ in Biblical Commentary on the Old Testament Vol. 2

agrees with the popular view of the two basic divisions of the text as noted earlier in

Block’s work he further develops this into three basic division of the text namely:

deposition of the bad shepherds vv. 1-10, collecting and tending of the flock vv. 11-22

and appointment of the good shepherd vv. 23-31. The commentator sees the shepherd

motif from the beginning of first verse to the end of the last verse.

In the first section the shepherds were called to Judgment because, they fed

themselves and neglected the flock as a result of that the flock were scattered and became

prey to the wild beast. This indicates a gross violation of the shepherd motif and abuse of

their roles as shepherd. Yahweh in this text made a promise, he will appoint his servant

David to shepherd over his flock, (not literally but someone in Davidic lineage would

shepherd Israel). Delitzsch in his work on Ezekiel further notes “this word of God is a

repetition and further expansion of Jeremiah’s prophecy in Jer. 23:1-8” The question is

who are these bad shepherds ? This poses dispute among commentators, whether to see

the bad shepherds as kings and priests or the false prophets and teachers or simply the

kings or all those in rulership position. He opines that we should not take the term and

apply it to kings alone but we must be open to other interpretive dimensions as all

persons entrusted with the responsibilities of governing the nation or even the whole
 40

body of civil authorities in Israel which includes , kings, priests, prophets and judges are

seen as shepherds. Unfortunately, this material lacks the explication of the motif of

untiring desire for care by the shepherd. This is a major weakness to this research work.

Lawrence Boadt(324) is another major contributor to this research. In his work on

Ezekiel 34 in Jerome Biblical Commentary like other scholars maintains the popular view

of the two major section of Ezekiel 34:1-10 denouncing Israel’s bad shepherds and

34:11-31 God as the good shepherd. The author sees the shepherd motif in the two

sections and notes how it is used fundamentally in two ways -human and divine. He

traces the ancient derivative of this concept from the Sumerian kings as rulers of the

ancient Near East refer to themselves as shepherds of their people. Other supporting

references that Boadt admits which picture human leaders as shepherds are Jer. 2:8,

10:21, 25:34-36 and Zechariah 11:4-17.

In the last section of his work, he portrays Yahweh as Israel’s shepherd with the

following supporting references Psalm 23; Isaiah 40:11, Jer. 31:10. Meanwhile, there is a

further development beyond the function of Yahweh as a provider but also defender of

justice and upholder of the weak, which is enshrined in the shepherd motif. This material

contributes significantly to this study in retaining the shepherd motif in the text. Although

the work is not detail in exegesis but his comments are worthy of note.

The last contributor in this category is John N. Oswalt in works on The Book of

Isaiah 40-66: The New International Commentary on the Old Testament. Oswalt devotes

page 55 to comment on the shepherd motif in the Old Testament. Drawing insight from

the book of Isaiah where Isaiah calls the sovereign God the shepherd of Israel. Oswalt

contributes to this research by portraying Yahweh as a caring shepherd over Israel his

flocks demonstrating the qualities of one who is concerned about the varying needs of his

people. The author also makes an interesting survey of the shepherd motif whose root is
 41

taken from Sumerian traditions as clearly suggested in the Summerian law code of Lipit-

ishtar (Ca 1850 BC) and similarly as one found in the Babylonian code of Hammurapi

(ca 1675 BC). This too will be taken into consideration in the background study of the

shepherd motif.

In A Shepherd Looks at Psalm 23, Philip Keller draws his insight from the wealth

of experience he learned during his own years as a shepherd, he avoided exegetical

procedure but has given much attention to application. One of his major contributions to

this study is his understanding and explication of the shepherd Psalm to depict the

shepherd’s role in his desire to care for the flock and applies that to the expressions of

love that Christ has for his followers.

Another contribution of this material to this research is his comments on common

life experiences which are practical and helpful to the leadership model in the

contemporary Church and society. Meanwhile, towards the end of his work, Keller

clearly spells out the shepherd motif in terms of caring which a major lack is in the

contemporary secular and sacred leadership, his major weakness is his leave of absence

on critical issues and exegetical approach.

The author of Old Testament Ethics for the People of God, Christopher Wright

examines the shepherd motif from the ancient Near Eastern laws that kings are

designated as shepherds and they exist for the benefit of their subjects. The king’s

primary role is to serve his people, care for their needs, provides justice and protection,

and avoids oppression, violence and exploitation. Wright sees the central idea of the

shepherd motif in terms of caring and concern, and not on exploiting the sheep. In his

conclusion, he maintains that “shepherd speaks of responsibility more than rights and

powers”(126-127). This work would contribute a lot to this research in understanding the
 42

qualities and roles of a good shepherd which has some theological implications in the

New Testament.

Walter Brueggemann in Theology of the Old Testament, employs the pastoral

shepherd imagery for Yahweh which Psalm 23 emphasizes. He also like most scholars

maintains that the central idea of the Psalm is the shepherd motif. And this motif

expresses itself in feeding, testing, leading, providing and caring. Brueggemmann further

emphasizes that the usage of these verbs suggest a time in Israel’s life when she was

completely dependent upon Yahweh’s gracious supply of needs for survival. He further

draws insight from Exodus and wilderness experience which reveals Yahweh’s

leadership which characterizes in leading, testing, feeding, protecting and his availability

to Israel in every situation and readiness to aid her transformation.

Brueggemmann sees the motif of leading and feeding in a pastoral direction

whose motions are those of a shepherd tending sheep, in tenderness, gentleness and

attentiveness. In examining vv 4-6, he sees the term comfort relating to the imagery “your

rod and your staff they comfort me”. He further observes that the theme of feeding

immediately follows the shepherd imagery, which is a major departure by some scholars

who do not seem to recognize the flow of the shepherd motif from the beginning to the

end of the verse.

In the middle of his work, Brueggemmann, sees the development of the imagery

in the prophets e.g. Isaiah tradition 40:11 where the pastoral imagery recurs. Finally, he

opines that the characteristic actions of Yahweh in feeding and leading, transform

situations of distress. Unfortunately, he did not see untiring desire for care by the

shepherd. The choice of this material has contributed a lot to this research especially in

maintaining the shepherd motif as the main theme of the Psalm, also the development of

this motif in prophetic literatures and the implications it has for leadership and pastoral
 43

approach(201-204). Providing new and valuable insight to the introduction of the book of

Psalms, Claus Westermann(306) revitalizes the reader’s understanding by drawing out

the distinct meaning of the Psalms abiding with religious significance and relevance to

the present concern. Pages 127-132 are devoted to Psalm 23. He sees the Psalm

displaying the motif of the individual Lament with all the verses belonging to the motif of

trust.

Westermann develops the shepherd motif along the lines of the two functions of

the shepherd leading the flock and providing water and pasturage and protection against

the Psalmist’s enemies. In his analysis, Westermann’s central understanding of the

shepherd motif revolves around the ‘declaration of confidence’ or trust of the Psalmist.

But he further says that the trust solemnly dwells on real life experiences not on

theoretical discussions, in which the ordeal of suffering, anguish, and doubt plays a part.

He concludes his work by drawing relevance to the life experience of a believer who no

matter what difficulties he faces and passes through, when he trusts Yahweh, he will be

taken care of, then in and through his trust will achieve fellowship with God and can say

yur hwhy The material will contribute in no small measure to this research in developing

the shepherd motif from the Sumerian tradition and the application of it in real life

experiences in which trust plays a dominant role without seeing the contunuos and

uniform hymn of the caring motif.

Elena Bosetti’s Yahweh Shepherd of the People, right from the ancient antiquity

to the modern era. Bosetti’s work is one of the most detailed and comprehensive material

on the shepherd motif. Bosetti, like most scholars identified the motif principally with

human kings and rulers, but there is an exception with the Egyptian concept, where the

king is deified after death. The most ancient documents that refers to a deity in the image

of the shepherd dates back to the texts of the pyramids (2500-2350BC) (Bosetti 12)
 44

Meanwhile, Bosetti holds very strongly that the shepherd motif is very central in

the Old Testament, this is seen in her expositions of the motif in Torah, Nebi’im and

Ketovim, her comments on Psalm 23 is worthy of note she sees the pastoral care of

Yahweh as the link between the two motifs shepherd and Host (12). This is important and

affirms our study that the shepherd motif enshrines in the pastoral care of Yahweh is

what is lacking in recent studies and contemporary situation.

In her conclusion Bosetti further sees the image of the shepherd describes God’s

character especially in his “taking care” of his people as he loves, guides, nurtures,

protects, provides and defends them and his ever presence with them on their journey.

That’s why Israel has the confidence to say “the Lord is my shepherd I shall not want”.

In the book Interpreting the Psalms, Miller sees the shepherd motif as the most

dominating motif in the whole of Psalm 23 especially, verse one “the Lord is my

shepherd I shall not want” he further sees the shepherd motif as one of the positive

images that is constantly claimed in the Old Testament that God is the refuge, the rock,

the provider and the supporting arms of those who trust in him. On the background of the

Psalms, Miller sees two perspectives, one as individual Psalter who expresses trust in his

God and two from Exodus experience, where Yahweh resumes as the shepherd who

cares, protects, provides, sustains, leads and guides. In the middle of his work, Miller

acknowledges the contributions of the following texts in developing the shepherd motif in

Ps. 95:7, 100:3, Isa 40:11, Ezek. 34,and Jer. 33:12 (112-119), but fail to further explain

the nature of the caring motif. In his conclusion, he draws the implications of the

shepherd motif in the New Testament perspective of the good shepherd seeing Christ as

the ideal shepherd who cares and lays his life for the flock.

The book ‘This is that’ The New Testament Development of Some Old Testament

Themes is one of the most elaborate and exceptional writings on the shepherd motif in
 45

Zechariah, where the prophet is called to act as a shepherd. The author devotes pages

100-115 to work on the shepherd motif. Although, like most scholars, the author traces

the ancient Near Eastern concept of the shepherd motif and farther field to Egypt and

Greece. In the former the ideal king is seen as the herdsman of all men who has spent the

day caring for them and the later speaks of Agamemnon as shepherd of the hosts or

people’s who also exhibit similar responsibility. Bruce also sees the prophecy of Micah

5:4 which speak of a ruler in Israel as Yahweh the shepherd of Israel who leads his

people like a flock, and in Ezekiel’s oracle, he speaks of the coming messiah of David’s

line as the good shepherd. He also further opines that the six chapters in Zachariah 9-14

are most profound and that might have influenced Jesus’ thinking on the subject of the

smitten shepherd and the scattered flock. He concludes his work that the influence of

these chapters on the New Testament especially the passion narratives are quite

significant because Jesus sees his role as the messianic shepherd foreshadowed. This

material will contribute immensely to this research on basis of the development of the

shepherd motif in the Old Testament from the ancient Near Eastern tradition, but the only

weakness of the material is the lack of investigating of the motif of untiring desire for

care by the shepherd as the basis for interpreting and understanding shepherd motif in the

Old Testament.

According to Ignatius Obinwa in his book titled The Shepherd Motif in Ezekiel 34

and its Theological Import observes quite recently that biblical scholars have given much

attention to the exegetical aspect of Ezekiel 34 without paying particular attention to the

theological import of it. According to him this existing gap made many rulers to think it

is only Israel that is addressed, without reflecting on their contemporary situation that

they are answerable to Yahweh. In establishing his facts he sees five areas in his

theological import that ought to be taken into consideration (i) Yahweh is Lord over the
 46

whole earth (ii) rulers and kings are Yahweh’s viceroys and must be careful (iii) Yahweh

has active interest in the universe (not deus absconditus) (iv) Yahweh hates injustice and

highhandedness of all sorts (v) true peace is from Yahweh.

Meanwhile, in the course of his study, Obinwa identifies the central motif in

Ezekiel 34 as the shepherd motif which draws on leadership responsibilities and

individual accountability. Obinwa’s work exhibits some great deal of scholarly approach,

taken into consideration of the placement of Ezekiel 34 in relations to the whole chapter,

textual criticism and structural analysis of the chapter, examination of the concept of

shepherd in the Old Testament, Ancient Near East and in New Testament and also

detailed exegesis of the individual verses. Unfortunately, Obinwa’s work lacks the

untiring desire for care by the shepherd as the basis for the understanding and interpreting

shepherd motif in the Old Testament. These excerpts will contribute a lot to this study in

treating the exegetical section of the work and the background study of the concept of the

shepherd motif. However, a critical examination of his theological import in the chapter

has much emphasis than the exegetical part, which we seldom doubt his balanced study.

Anyway, this too is subject to criticism.

The book Tend My Sheep by Harold Taylor like Bruce and others traces the root

of the shepherd motif from the ancient Near Eastern background. The term is principally

designated to describe human leaders as well as God’s attitudes toward his people. Taylor

offers three basis ways in which the idea was used in the Old Testament. Firstly, to

describe the relationship between God and Israel, secondly, to described work/role of

both the religious and political leaders in Israel and thirdly, it is used by the prophets to

picture the coming messiah as the good shepherd when Israel’s leaders failed to serve as

true shepherd in terms of saving, protecting, leading, sustaining and providing for the

flock (7-17). Unfortunately, Taylor fails to see the untiring desire for care by the
 47

shepherd as the basis for interpreting shepherd motif in the Old Testament. This work has

enormous contributions to this research in exploring the basic concept of the shepherd

motif in the Old Testament and ancient tradition.

Vogt in his article “The Place in life of Psalm 23” Bib 34 (1953) 195-211 submits

to the general consensus of the two basic divisions and metaphors in the Psalm thus vv1-

4 Yahweh as shepherd and vv5-6 God as host. But his main focus concentrates on the

genre and the setting of the Psalm. While commenting on the problems of form and

setting of the Psalm, he proposes a “fairly elaborate hypothesis” that the Psalm contains

the substance of a liturgical ritual of thanksgiving of which a sacrificial banquet is part of

it. With reference to enemies in the text, he opines that it speaks of an accused person’s

banquet when he was declared qydx righteous, discharged and acquitted that he offers

thanksgiving to Yahweh. This excerpt will contribute remarkably to this research in

defining the original context of the Psalter. However, this work lacks thorough exegesis

that would explain the caring dimension of the shepherd motif.

Koehler in his article on “Psalm 23”ZAW 68 (1956)227-234 concurs with some

scholars who affirm that the shepherd metaphor is retained through out the whole of

Psalm 23. In his translation on pages 228-29, he clearly shows an implicit translation “so

long as the Lord is my shepherd I shall suffer no lack.” The author would have taken a

step further to explain the connection of the untiring desire for care by the shepherd

which is retained in the shepherd metaphot. In this construction, Koehler in general terms

simply reflect the shepherd’s metaphor in terms of provision. That’s why some scholars

like Milne and Freedman, posit that this will be better understood in Exodus experience

and the travel of the Jews Deut 2:7, “you have not lacked a thing.” The shepherd

metaphor is extended through out the Exodus experience. This is also a very strong

indication of the shepherd motif of caring in the Old Testament.

 48

In his contribution on the matter, Morgenstern in “Psalm 23”JBL 65 (1946)

portrays Yahweh as the shepherd who cares, provides, leads and offers hospitality to his

host. His contribution to this research is quite significant in that he stresses the fact that

the shepherd metaphor is retained through out the Psalm and that this motif is an

important quality of a good leader, this understanding is similar to Koehler’s contribution

except that detail analysis of the care that would bring out the untiring desire for care by

the shepherd is what is lacking. Commenting on vv. 5-6, he says “the Psalm was not

composed for use in the Temple worship but a pious Israelite expressing his faith and

confidence in the Lord”. Morgenstern’s analysis seemingly differs from Vogt who offers

a fairly elaborate hypothesis that the setting of the Psalm is more of a liturgical ritual of

thanksgiving of which a sacrificial banquet was a part.

In “Psalm 23: Echoes of the Exodus” SR 4 (1974/1975) 237-247 Milne’s

interpretation of the shepherd motif is not entirely confined to the Psalter as an individual

in his own context, but also in an exilic context, he and Freedman see the shepherd motif

is quite revealed in Exodus experience which provides hope for the exiled community cut

off from home and Temple. He portrays Yahweh as a caring shepherd who guides, feeds,

protects and sustains Israel in all her distress and adverse situations. This view is not

wrong considering the responsibility attached to a shepherd. Milne further sees the

shepherd imagery quite developed in the prophetic literature and even in New Testament,

but fail to explain nature of the caring shepherd in an untiring desire for care. This is an

important contribution to this research for it broadens the mind of the researcher to see

the various dimensions in which the shepherd motif could be interpreted or viewed.

Merrill’s work on “Psalm 23 and the Jerusalem Tradition”VT 15 (1965)354-360

accepts the popular view of the two basic divisions of the text and the two metaphors

governing the Psalm –Yahweh the shepherd vv1-4 and divine host vv 5-6. He believes
 49

with certainty that the Psalm belongs to the Jerusalem tradition and could be dated to pre-

exilic times, but the tone of the Psalm is in connection with meal and offering of

thanksgiving in which the Psalter was delivered from affliction from his enemies. This

too will contribute to this research in defining the Sitz im Leben of the Psalm. However,

the weakness of this scholar is that he fails to investigate the untiring desire for care as

the basis for interpreting and understanding Psalm 23.

In the course of this study, this researcher came across some unpublished articles,

written by Kubgak and Biwul. These enriching materials contribute significantly to this

research work. Kubgak(2008) works on Psalm 23 comments on some critical issues

surrounding the background of the Psalm and how it can be read from the ancient custom

of hospitality. He acknowledges the various scholarly contributions on the metaphor

controlling Psalm 23 and the general consensus that the shepherd metaphor controls the

Psalm. He affirms that shepherd motif is very strong in the ancient Near East and Old

Testament contexts. But towards the end of his work he concentrates on how ancient

custom of hospitality could serve as the basis for reading Psalm 23 without being mindful

of the caring motif. His work will serve as an eye opener to this research in reading the

Psalm from the background of ancient custom of hospitality.

Having reviewed some commentaries and books written on shepherd motif in the

Old Testament this section is concern with reviewing articles written in journals on the

shepherd motif. We are not in any way reviewing all works on the subject matter, but we

are reviewing some selected works that would contribute to this research. Therefore, the

researcher has reviewed works on Psalm 23, Ezekiel 34 and Zechariah 11.

Biwul in his article Let it Make Meaning: Suggestions for Rightly Handling

Scripture in Pastoral Hermeneutics demonstrates a good grasp of background

information and the context of a text as helpful in pastoral hermeneutics. Taking his
 50

example from Ezekiel 34:1-10; he sees Ezekiel 34 as a complete exegetical unit with two

main divisions vv 1 -16 and vv 17 – 31. Although his illustration concentrates on the

historical and political context of the last days of Judean monarchy when it was besieged

and deported to Babylon over their covenant infidelity. Biwul sees the text situated

“within an indictive section of leadership irresponsibility, where the prophet employs the

shepherd metaphor and sheep to address the audience. He went on further to say that

these shepherds (kings and rulers) failed in their responsibilities in leading, guiding and

protecting Israel. Instead they devoted much energy in exploiting the sheep; they were

selfish, harsh and brutal. These kings were supposed to lead all Israel with “sense of

compassion, love, care, responsibility and accountability”.

Towards the end of his work, he draws a cursory look at the contemporary

situation of leadership in secular and sacred domains in Nigeria and Africa at large. That

this “negation of duty and self-centeredness is akin to modern experience”. The author

notes how obvious fact-failure of leadership always brings untold hardship on people and

that God also has a way of dealing with such wicked and greedy leaders of modern era.

This submission is quite related to Obinwa’s work on Ezek. 34. Meanwhile, the weak

point of this material is the ability to investigate the untiring desire for care by the

shepherd which would have served as the basis for the understanding and interpreting

shepherd motif in the Old Testament.

The article The Road to Emmaus in Biblical Theology series devotes 1-4 to talk

on the shepherd motif in Zechariah 11:4-17 the study recognizes the complexities

surrounding the text on the genre, its exact historical correspondence and how it is

possibly used in the New Testament. The question is, is Zechariah speaking of himself

shepherding God’s people or is he representing God as his shepherd or is Zechariah

narrating the whole disobedient history of Israel? Whatever position one takes, it clearly
 51

reveals that shepherd motif is quite evident in the text. In v4, Zechariah is told to resume

the role of a shepherd as a symbol of God’s care for Israel. This assertion is further

questioned; does the shepherd role dwells around God’s care for Israel from Exodus to

Exile or focuses on Israel after returning from exile?

Meanwhile, from Israel’s history they have had and experienced bad and wicked

shepherds and God was the only true shepherd to his people. In the middle of his work he

sees the shepherd motif found and developed in prophetic literatures, where Israel’s

wicked leaders and leaders are contrasted to God and his loving care for Israel (Ezek.

34;37:15-28; Mic 5:4-5; 7:14 Jer. 23:4). He further observes two things developed from

the Old Testament idea of shepherd –firstly, God’s leaders were to be shepherds like him

to protect and care for the people, secondly, the idea of shepherd closely relates to king’s

role. In his conclusion he draws the implication of the shepherd motif in the New

Testament taking John 10:1-18 where Jesus fulfills the role of a good shepherd who cares

and protects the sheep from enemies. Unfortunately, this document lacks detail

explanation of the shepherd motif of untiring desire for care as the basis for interpreting

and understanding shepherd motif enshrined in the Old Testament.

A useful and relevant work to this research is Mary B. Gladwell, The Shepherd

motif in the Old and New Testament http://www xenos.org/ministries/crossroads/online

journal/issue 2.htm. (Accessed 13th, March 2008). Gladwell affirms that the shepherd

motif is found throughout the scripture from Genesis (48:24) to Revelation (7:17). She

maintains that this shepherd motif is the most dominant motif in scripture and hardly

another motif richer than this in content. She raises an important questions why God

might have chosen this motif to reveal himself to man? In an attempt to answer this

question, Gladwell notices shepherding as a major occupation in Palestine, the patriarchs

were all shepherds. It is interesting to see that Gladwell picks up three characters
 52

representing the three divisions of Hebrew scripture namely: Moses, Amos and David. So

everyone was familiar with this occupation. Therefore, God uses this motif in scripture

describing his people as sheep and their political and religious leaders as shepherds.

Gladwell’s work is quite detailed and has a very strong footing. She draws her

motif from the ancient Near Eastern traditions seeing the parallels in the Old Testament

context, where leaders, rulers and kings were called shepherds. This motif is used to

describe and demonstrate their ruling potentials to pasture their subjects in Jer. 4:1,8;

50:44). She acknowledges that Psalms 23 is a paradigm for spiritual leadership.

Drawing her conclusion, Gladwell sees the development of this motif in the

prophets and draws messianic implication of Ezekiel 34 fulfilled on Jesus in Matthean

thesis and John’s gospel. However, this work lacks the detail analysis of the unending

desire for care by the shepherd, which would have serve as the basis for the

understanding and interpretation of the shepherd motif.

A cross examination of the Church in Nigeria reveals a high regard for

shepherding, but when it comes to what it takes to be a shepherd adequately, many are

below expectation and some embrace the whole and are doing quite well. The question is,

do we have shepherds? In answering this question, we must define who a shepherd is.

From our studies we have established that this biblical imagery-shepherd is defined in

two ways (i) literal meaning and (ii) figurative or symbolic meaning. The former explains

one who takes of sheep whose function is to provide, guide, lead, protect and act as a

companion for the sheep. In the later development, it refers to both civil and religious

leaders who are figures of authority and leadership (Ryken 782).Therefore from this

working definition we do have shepherds.

In this section the researcher briefly reviewed documents from the Church of the

Brethren and their position on the shepherd motif. These documents are chosen for the
 53

fact they represent the basic ideal of the shepherd motif of many churches, especially in

Northern Nigeria and Nigeria at large. The Church of the Brethren has its constitution as

the official document that clearly spells out what the Church believes and the practices of

the Church.

The researcher reviewed pages 1 to 10 of the constitution (2002) where it is clear

the background of the Church is rooted from a people who are coming from a very

humble beginning with their background as farmers and shepherds. These people are

governed by core values which explain how the Church takes care of one another

especially the weak and the less privileged. The Church leadership is called upon to

demonstrate this pastoral approach to the entire system of the Church. But over the years

of her existence in Nigeria it became very obvious that the core values are not strictly

observed. The leadership responsibility of the Church is deviating from the original

standard and it is inconsistent with biblical teachings and none sounded a prophetic alarm

that is why the researcher feels it is necessary to address these irregularities. However,

the document lacks the basis of the untiring desire for care by the shepherd.

In the book For All Who Minister: A Worship Manual of the Church of the

Brethren stresses the importance of calling into the leadership positions especially, the

calling to ministry which all the dimensions of pastoral care -its spirituality, praxis and

significance to ensure that members are properly nourished, but in practice these core

values are not fully adhered to by the ministers and the results are untold stories of

malnourishment amongst members and amassing of wealth by the clergies. This is a clear

indication that a vacuum has been created that needs urgent response if not, further

dangers await the church.

The National Ministers Council Held at the EYN Headquarters Mubi on the 14th

February, 2007 affirmed that pastors are the image of God and this image is that of the
 54

Shepherd. Because God reveals himself as the great and good shepherd Isa 40:11, Ps 23,

Ezek.34, therefore all pastors should emulate this characteristic. As a shepherd he is to

lead, guide, and protect the flock from being attacked by wolves in sheep clothing. The

council further foresees that in the nearest future lack of tending the flock would create

massive exodus of members to other worshipping centres. Finally, the council urges all

ministers to change the pattern of shepherding the flock, but was unable to investigate the

untiring desire for care by the shepherd as the basis for shepherding God’s flock.

The Church of the Brethren has good materials written on how to take care of its

members, but the problem of shepherding still persists. That is why this thesis proposes

that a return to the biblical concept of shepherd motif enshrined in the Old Testament

would inform, educate and transform pastoral approach to ministry in the Nigerian

Church.

Having reviewed commentaries and books written on shepherd motif in the Old

Testament in Genesis 48:15, Numbers 27:17, Psalm 23, Ezekiel 34, Zechariah 11:4-17

Isaiah 40:11 and others. The researcher understands that these materials will significantly

contribute to this research work. It is apparently clear that all these authors have

emphasized that shepherd motif occupies and plays a significant role in the Old

Testament. But in today’s modern practice of both sacred and secular leadership we find

that the lack of shepherd motif in terms of caring is a major issue confronting the church

in Nigeria and Africa at large.

While reviewing books and articles the researcher saw a lot of western

interpreters struggling to establish the proper interpretation of the shepherd motif, but

were not able to justify the African understanding and experience of a shepherd, which is

more closely to the eastern understanding. This thesis proposes that dialogue between the

two backgrounds would contribute to a better understanding of the shepherd motif in the
 55

Old Testament. This too is a gap that this research work wants to contribute to

knowledge.

While reviewing documents of the Church of the Brethren, it is apparently clear

that the church has good materials on how to take care of its flock. But the church seems

not to be effective in shepherding. That is why this thesis is timely to attempt to proffer

solution by exploring the shepherd motif in the ancient Near East and the Old Testament.

This work is not the first of its kind but as the researcher examined the shepherd motif in

the Old Testament he discovered that a lot has not been explored by the western

interpreters, who champion biblical interpretation. Longman III notes in his work on

Psalms that western experience does not have the immediate understanding of the

shepherd imagery of Psalm 23 as ancient Israelite and an African would have had (118).

Also the interviews with first-hand experienced Fulani shepherds, commenting on their

responsibilities and the relationship that exists between them and their flocks has opened

the researcher’s eye to see the shortcoming of western interpretations in African context.

In the course of this discussion the researcher discovered some overlay of truths that have

not been revealed before.

Here is an example, of the interviews with a Fulani shepherd who happened to

stop me for a ride to a near by village called Mbulatawiwi in Southern part of Borno

State. The researcher interviewed him on his role as a shepherd and the relationship

existing between him and his flock and this was his remark. “Every cow has its own

name peculiar to others”. He maintains, “When that name is called, it is only the cow

bearing that name that will respond”. That clearly reminds me of Meyer’s works on the

shepherd “the eastern shepherd knows all the particulars of each of his sheep ranging

from genealogy, defects, temper to tastes, which is embodied in the name of the sheep”

(157). This shows that shepherd-sheep intimacy is necessary for effective pastoral
 56

ministry, because it gives full information about a particular sheep and the level of

relationship existing between the sheep and the shepherd. This local understanding of the

shepherd can be concrete ground for building biblical understanding of shepherd motif

presented in the Old Testament for the Nigerian context. This shows that caring forms the

basis for understanding shepherd motif and is very essential for the shepherd’s role.

Meanwhile, of what importance is the literature review to the main aims and

objectives of the research work, which we have earlier on presented in the proposal? A

general look at the whole review is that we were able to give attention to the three stated

objectives while the forth one will be given attention in the subsequent chapters. The

researcher was able to justify the first objective that shepherd motif of caring in the Old

Testament which encapsulates provision, protection, sustenance and guidance will

provide a better alternative to the contemporary practice of leadership in the Church and

society. In the second objective the study established and developed that hur ro’eh is a

key term in Psalm 23, Ezek 34, Jer.23:1-8, Zech.11:4-17, Isa.40:11.etc., which the

researcher has demonstrated in the reviews –commentaries, books and articles. The third

objective too has been given attention, where it seeks to reveal that majority of the

shepherds (both political and spiritual leaders) have lost the originality of the caring motif

and its significance, hence, this research is attempting to proffer solution to the problem.

The forth objective of the study will be given much attention in the subsequent chapters.

Finally, the researcher observes that there exist gaps that this research is

attempting to fill. Therefore, the need for the shepherd motif of caring and pastoral praxis

to be explored for necessary and sufficient understanding is needed. For this will help to

minimize the problems and challenges of the shepherd motif in the Old Testament and

the Nigerian situation.

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CHAPTER THREE
CONCEPT OF THE SHEPHERD MOTIF IN THE OLD TESTAMENT

The main task of this study is to discuss the shepherd motif in the Old Testament

and its implications for leadership in Nigeria. This is the third section of the research. In

this third section, this researcher’s primary focus is to discuss the background and

development of the concept of the shepherd motif in the Old Testament. In discussing

this concept one shall try as much as possible to bring out the main thrust of the concept

of the shepherd motif in the ancient background. However, it is worthy of note to define

the word roeh shepherd; The Dictionary of Biblical Imagery defines shepherd in two

ways giving (i) literal meaning and (ii) figurative or symbolic meaning. The former

explains one who takes care of sheep whose function is to provide, guide, protect, lead

and act as a companion for the sheep. In the later sense, it refers to both civil and

religious leaders who are figures of authority and leadership. In describing the nature of

the sheep, which is helpless, this helps to elucidate the actions and qualities of a good

shepherd who in scripture is a case study of care and compassion (Ryken 782). In the

context of this study, this explains the shepherd motif of caring which seeks to address

the loss of pastoral praxis and its significance in recent times The shepherd is also called

to tend, feed and guard the sheep. For the shepherd to carry out his functions properly, he

must possess certain items such as sling, bag for food, a rod, a flute, a cloak, a tent and a

dog. Other qualities that are expected of a shepherd are to be strong, brave, devoted and

selfless (Douglas 724).

Looking at the Hebrew word for shepherd which is hur ‘roeh’ and the Greek

word ποίμην ‘poimen’ they both mean one who tends flocks or herds, a shepherd or a

herdsman (Mt 9:36;25:32;Jn 10:11,14,16). Other meanings associated with the word are a

pastor, superintendent and guardian (William 382). The later development of the meaning

of this word in Pauline epistle is the Pastor (Eph. 4:11). It is in this sense that this study
 58

seeks to explore the dimensions of Pastoral care. H. Hobbs(292) in The Bakers

Dictionary of Practical Theology notes the same root meaning as poimen translated to

protect or shepherd in the NT (New Testament) understanding, which refers to a shepherd

in terms of tending and guiding the flocks. In its later usage the term is referred to a

minister or a priest in charge of a Church or congregation having spiritual as well as

physical care of a number of persons (Stein 1055). In this sense the pastor is a shepherd

whose primary function is to take care of the people in both physically and spiritual ways.

A clear example in scripture especially in the New Testament is where Jesus refers to

himself as the good shepherd in (John 10:11, 14, 16). Also Peter in his epistle chapter

2:22 – 5:4 also refers to Jesus as the good shepherd of the flock. From the activities of the

good shepherd one sees that the motif of caring is quite prominent. The good shepherd is

also compassionate, he values the sheep more than his own comfort, he lays his life for

the sheep, he loves the sheep and is ever willing to sacrifice his life for the sheep.

In the light of the above, the writer shall discuss the following backgrounds: the

Egyptian concept, Assyrian understanding, Babylonian concept, Persian idea and the

Grecian/Greco-Roman concept of the shepherd as this would adequately inform us of the

development of the Old Testament concept of the shepherd motif.

Additionally, studies of the shepherd motif in Africa especially the Masai nomads

in East Africa and Fulbe society in Northern Nigeria will be considered in chapter four

for application because of its good picture of the shepherd and his relationship with the

flock which is important for understanding the shepherd motif in the Old Testament. In

the second segment of this study the researcher shall discuss the development of the

concept of the shepherd motif in the Old Testament especially in the law, prophets and

writings. Just before then we shall also do a word study of shepherd hur ro’eh and its

semantic relationship with other words like rmv shamar, dqp paqad, dsj hesed,rsj
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hasar,dqn noqed and ilm melek .The study of these words would give a better picture of

the shepherd motif in its defined context.

3.1 SHEPHERD MOTIF IN THE ANCIENT NEAR EAST

Looking at the background of the word shepherd in the Near Eastern environment,

it is a well-known concept among the various cultures of the agricultural peoples of the

ancient Near East probably due to its geographical and economic setting (Taylor 7). It is

also discovered that shepherding is one of the chief sources of income in the ancient Near

East. The peoples’ familiarity with shepherding, especially in terms of the nature of the

work, the responsibility of the shepherd, and his ideal qualities gave rise to a figurative

concept of a shepherd and his work (Jeremias 901). This concept is given below with

case studies in Assyria, Babylonia, Persia, Egypt and Greece.

3.1.1 Egypt

The Egyptian concept of shepherd motif is akin to the Babylonians and Assyrians,

but it is more developed. Not only human leaders or kings are metaphorically called

shepherds but also deities (or deified kings). For the Egyptians a god who protects,

guards, feeds or cares for his people is metaphorically referred to as a shepherd. For

example, the Egyptian god Amon also called ‘strong drover’ is referred to as a shepherd

because he is said to guard his people and offers timely protection (Jeremias 901). Also

Bosetti discovers that in the texts of the pyramids in Egypt which are dated back from

2500 – 2250 BC are the most ancient documents that refer to the deity in the image of the

shepherd whose primary function is protection (Bosetti 12).

Bosetti further observes that the texts of the pyramids bear the Egyptian stamp of

aristocracy which is exclusively Pharoah’s with some probable exceptions with the noble

classes; this is in contrast to the Mesopotamians because the image of the shepherd seems

to operate within democratic dimension. Additionally, Bosseti discovers an ancient

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inscription with the expression ‘Shamash-re’ua’ which means Shamash is my shepherd

and ‘Ir-a-ni-Marduk’ which also signifies ‘Marduk has pastured me’ (13). Although, this

confession is from an individual, who expresses his confidence in the god who takes care

of him. It also has a national outlook in which the whole nation depends on God for their

sustenance and protection. This ancient expression is very similar with what we find in

the shepherd psalm of 23 ‘the Lord is my shepherd’. One of the most striking contrasts of

the concept of the shepherd-god in Mesopotamia is that it concerns itself primarily with

issues of life here and now, not after death as is in Egypt.

The Egyptian sun-god in most instances is being referred to as a shepherd because

his function is similar to that of a shepherd in terms of care, guide and responsibility.

Although, there is a slight variation in the concept of the shepherd in Mesopotamia and

Egypt, both agree and refer to God as a shepherd. In Mesopotamia the title of a shepherd

is the prerogative of a king, then of the divinity, but in Egypt it is god who is named as

shepherd before human kings prior to deification. (Bosetti 12). Similarity, in Egypt (c.

2000 B.C.) the sage Ipumer describes the ideal king as the tradesman of all men who

spent quality time caring for his subjects (Pritchad 441).

3.1.2 Assyria

The concept of the shepherd in Assyria developed from a literal to a figurative

sense. For instance, the gods of this nation are seen as shepherds because of the peculiar

role they play concerning their subjects in terms of feeding, leading and protection. In

Assyria human leaders or rulers are seen as shepherds in terms of responsibilities,

qualities and risks. The major tasks of a shepherd as well as human leader or ruler are

embodied in the word ‘care’. The exegetical evidence of this word in many contexts

suggests the ability to feed, to protect, to maintain justice, to correct, to rescue, to lead, to

guide and to be faithful to the flock which is being entrusted in care of the shepherd.
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This understanding of the shepherd motif reveals the art of caring which serves as

the basis of shepherd motif in the Assyrian background (Jeremias 901). Even with that

when it comes into actual practice this motif of caring seems not to be sufficiently and

adequately handled or rather abused by many in leadership position. For example, Tiglath

Paleser III of Assyria is a typical example of a monarch/shepherd in the 8th century

period who concentrated on expanding his territory instead of defending the cause of

justice and righteousness. This has created a gap between theology and praxis. He was

rather autocratic. Therefore, this research is an attempt to address the ongoing issues of

the different dimensions of the shepherd motif with a view to proffer alternative solution

through the understanding of the shepherd motif enshrined in the Old Testament.

3.1.3 Babylonia

The Babylonian concept is also akin to that of Assyria. The title of a shepherd is

metaphorically used for human leaders or rulers especially in terms of responsibility. The

staff of a king, like that of the shepherd is a symbol of office or responsibility which

involves care and protection. The term shepherd is also used to describe the “gods” and

“kings” with respect to their functions. “Marduk” the god of the Babylonians is seen as a

shepherd, Hammurabi, the perfect king acknowledges the shepherd’s role of Marduk. In

his role, he seeks out peaceful regions for his subjects; he overcomes their adverse

conditions and enhances the well-being of his people. He guides and protects his servants

and so becomes the beneficent shepherd whose leadership is righteous (Pritchard 177-

178). From this research, the ancient understanding of the shepherd motif reveals

leadership quality which expresses itself in the motif that encapsulates provision,

protection and guidance as the basis of shepherd motif.

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Similarly, on the works of Alexander Heidel (18) on the Epic of Gilgamesh and the

Old Testament parallels reveal the role of Gilgamesh the king as shepherd. In that ancient

tablet we have the following remarks about Gilgamesh.

Two- thirds of him is god and one- third of him is man, the form of

his body none can march… the onslaught of his weapons has no

equal, his fellows are the men of Uruk in their chambers.

Gilgamesh leaves no son to his father Day and Night his

outrageousness continues unrestrained yet Gilgamesh is the

shepherd of Uruk, the enclosure. He is our shepherd, strong,

handsome and wise…He is their shepherd and yet he oppresses

them (Heidel 18).

A cursory look at this excerpt, shows that Gilgamesh as the shepherd of the

people had some failures in his responsibility despite all that was said of him. He was

supposed to protect, lead, guide and maintain justice amongst his subjects, but he

oppressed them. From the ongoing research the study shows that the concept of shepherd

has to do with leadership responsibilities. What seems to be absent in Gilgamesh’s

responsibility as a shepherd is the motif of caring.

3.1.4 Persia

The Persian concept of the shepherd motif is akin to the Assyrians and

Babylonians in terms of leadership responsibilities. Persia used the concept of the

shepherd motif literally and figuratively. But the root concept is derived from their

religious beliefs and practices and the god they worshipped. The majority of the people in

the empire worshipped Ahura Mazda who is believed to be the wise Lord and the Maggis

serving as wise men and Medes serving as priests. Just before the emergence of the new

religion, the early religion of the Persians had been simple pastoral and agricultural cults.
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Zoroastrianism is the name of the religion commonly practiced among the Persians. Their

sacred book is known as Avesta. There are inscriptions of Persian rulers who are believed

to have practiced Zoroastrianism, for example king Darius I. (Hinson 162). This religion

is seen as a cult which believes that Ahura Mazda together with the holy spirit warned

against an evil spirit called Ahiman (Oludahunsi 38-39).

Similarly, Hinson examines Zoroastrianism and comes out with this findings that

the nature of this religion is dualistic, that is the belief of two important but opposing

powers, of good and of evil. The followers of this religion believe in the supreme god of

goodness, Ormazd and his team of archangels and angels. They also believe in a god of

evil called Ahiman with his host of demons. The adherers of this religion strongly believe

that the conflict existing between good and evil is an ongoing process and that the god of

goodness will triumph over the god of evil in the end. This gives the followers confidence

that death is not the last resort and the righteous together with the god of goodness will

celebrate their victory (Hinson 162).

Zoroastrianism in its teaching emphasizes and encourages human beings to serve

the god of goodness who is seen as a shepherd and to follow a high code of conduct and

gentle morality. It is believed that this kind of religion clearly had influenced on the style

of leadership adopted by the Persian monarchs who were compassionate, merciful and

very considerate towards their subjects or subordinates. They never force their subjects to

follow their own religion; instead they always encourage the people they conquered to

follow their own culture and customs. Zoroastrianism and Judaism share similar concept

on the future saviour who is yet to be revealed. Oludahunsi also stresses that truth and

mercy are basic teaching in both religions (Oludahunsi 35).

In the light of the above it is evident that caring, compassion, freedom and

gentleness are strong virtues for those in leadership position. We may also draw inference
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from this finding that as a good shepherd of the people one must exhibit such virtues.

Without the motif of caring, which should be the heartbeat of the shepherd motif such

leadership responsibility is bound to fail or will not make any impact on where it is

exercised.

3.1.5 Greece/ Greco-Roman

The Greek concept of the shepherd motif is derived from the regular Homeric

description of Agamennon as shepherd of the people who takes care and protects them

from any external aggression (Jeremias a 486). This concept is further developed by Philo

who draws insight from a shepherd from the Old Testament stories. He describes the

nous as the shepherd of irrational powers of the soul, he also maintains that rulers are

shepherds and further concludes that God is the shepherd who feeds the world and all that

is in it through the instrumentality of his logos (Jeremias b 902).

In the Greco-Roman world and later Judaism Jeremias (902) notes that the concept

of shepherd has a negative representation because rabbis categorized shepherds as thieves

and cheats and hence are devoid of certain civil rights. He further observes that people

were forbidden to purchase ‘milk, wool or even kids from them due to their roving life

style, which enables them to steal from the flocks’ they pastured (Jeremias 902). In spite

of the fact that shepherds have bad and insignificant reputation, we see from the content

of scripture God is still called the shepherd of Israel who led Israel his flock out of Egypt,

guides in the present and again will one day gather Israel to himself as a faithful shepherd

. And not only God is seen as a shepherd but human leaders and teachers too. For

example Moses and David are also referred as faithful shepherds.

From all indications it thus reveals that these nations shared common

characteristics of leadership qualities in their concepts of shepherd and the most binding

is the art of governance and relationship between rulers and the ruled, which in essence
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reveals the motif of caring but to a larger extent has not been adequately observed even if

it does, it is mildly attended.

3.2 AFRICAN CONCEPT OF SHEPHERD MOTIF

The concept of shepherd motif in Africa is akin to the ancient Near East tradition

in terms of form, nature and motif. A closer examination of this concept reveals a major

thrust in the study of the shepherd motif, which is the quest and art of caring. In Africa

shepherds are identified with livestock and cattle as it is obtainable in the ancient Near

East background. The image of the shepherd in African context is understood both

literally and metaphorically. The gods in Africa are seen as shepherd for they offer

protection, provision, lead and guide their worshippers in all activities. They punish

wrong doers severely depending on the degree of offence and show kindness and favour

to the righteous doers. All of these qualities are tied around leadership responsibility be it

of God or humans as we noted earlier in Egypt. To get to the heart of the matter, this

study shall take a look at some specific regions in Africa which will give us the African

understanding of the shepherd motif.

In the metaphorical sense, the concept conveys leadership responsibilities and

relational affiliations. Most of the African tribes do recognize the fact that the shepherd-

sheep relationship is deeply rooted in their cultural heritage or norms and values. Of this

Mbiti in his works on kingship in African religions and philosophy writes “African

concept of kingship is deeply rooted in traditional African life through blood and

betrothal (engagement and marriage) ”.Mbiti further maintains that “kingship controls

social relationships between people in a given community…it determines the behaviour

of one person to another. This sense of kingship binds up together the entire life of the

tribe and even extends to animals and non living objects”(194), thus ensuring motif of

caring. This understanding illustrates a deep and genuine relationship between the rulers
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and the ruled. This ideal picture serves as a paradigm for perfect relationship from the

kingly line even to the smallest family unit. Furthermore, the family head is seen as a

shepherd by implication because he functions in a similar way as a shepherd. For just as

the shepherd provides, leads, guides, cares and sustains his flock, so it is with the head of

the nuclear and extended family (Mbiti 194).

Meanwhile, in our study of the shepherd motif in Africa, we have selected four

tribes that would serve as a vehicle to convey this understanding. They are the Masai in

East Africa and the Fulbe society in Northern Nigeria, the Mupun in the middle belt

Nigeria and Bura in North Eastern Nigeria. These tribes are selected because they have

some striking similarities with that of the eastern shepherds. The implication is that it will

further inform, educate and transform the African Christian for good leadership with a

sense of caring.

3.2.1 Masai Nomads in East Africa

The Masai nomads are found in Kenya and Tanzania. Before the advent of the

colonial masters, they were found in the ‘Great Rift Valley of Africa’. They had their first

contact with the Europeans in 1840. After this encounter they were faced with various

challenges of drought, famine and an epidemic of small pox and rindepest with their

cattle (Jayanth 1).

In his article “Masai:The Shepherds of East Africa” P. Jayanth (1) traces the

location and identity of the Masai tribe. He identifies the Masai as nomadic and pastoral

people living in the East African region. He stresses that they are perennial nomads who

live solely on their flocks for milk, meat and even blood for survival.

The Masai live in small clusters of houses call kraal which consists of eight

families with their cattle. They are so much intertwined with their cattle. One of the most

important things about them is the position of their cattle which occupies the nucleus of
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their existence, for the fact that it is their source of wealth. And so the cattle and flock are

tended and cared for with a great deal of concern. The Masai shepherd stays behind and

sometimes in front of the flock as he guides, directs and leads his flock in search of

pasture and water. This style of leadership is slightly different from the traditional ancient

Near East society in which the shepherd stays in front always, while the sheep follows

him from behind. What is important here is the care offered to the flock. It doesn’t matter

the position of the shepherd. (Jayanth 1)

The Masai shepherds are warriors and are divided into groups such as child, junior

and senior warrior, junior and senior elder. The age groups from 14-30 are known as

Morans. They live independently in the bush. During this time they learn their cultural

values and norms, they also develop courage, strength and endurance which they are

known for. P.Jayanth (2) opines that they are great hunters and during the initiation

period they are taught skills on how to survive. In the time past, the young Masai must

prove his manhood by killing a lion (Jayanth2). It is like David the shepherd boy who

while tending his father’s sheep in the wilderness killed a lion and a bear that attacked his

sheep (1Sam 16:34-36).

It has been observed that the Masai are caring shepherds and their lives are

blended with their cattle. With the aforementioned qualities, we can affirm that they are

warriors and look after their flock with great care, hence can be described as good

shepherds. And from all indication the communal life and their braveness in leadership

role are strong evidence that they exhibit common characteristics with the ancient Near

East tradition of the shepherd motif, but with some limitations in the caring motif.

3.2.2 The Fulbe society in Northern Nigeria

The Fulbe society popularly known as the Fulani communities are predominantly

pastoral nomads, although there are few exceptions that settled down and concentrated on
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agricultural farming. They are like the Bedouins in the Middle East. The physical

environment in which they live is the bush in the Savannah belt of Northern Nigeria. One

of their characteristics is that they migrate from one place to another in search of pasture

and water for their flock and sometimes due to climate, economic and political reasons.

They also have cattle and livestock in which they earn their living. What is so interesting

about this society is their social structure and their attitudes toward the flock they pasture,

they give prime attention and caring to the flock and the community.

A significant initiative is the contribution of S. Mogensen (78) on the social

organization of the fulbe society of Northern Nigeria and notes that a key component of

the pastoral fulbe is the flock to which they are closely attached. He further maintains that

the cattle play a major role in the social organization of the fulbe and that the social status

of an individual in the society is determined largely by their relation to cattle. He notes

again on the significance of the flock in which a fulbe proverbs says “ If one harms the

cattle, one harms the fulbe” and “If the cattle dies, the fulbe will die” and “cattle surpass

everything and they are even greater than father and mother”(Mogensen 78).

Additionally, in explaining this proximity S. Mogensen quotes Hopen (27):

Ownership of cattle gives membership in the society and the loss

results in expulsion. Membership in the society places an

individual under strict code of conduct…Serious breaches of this

code are believed to cause a reduction in the fertility and milk

yield as well as an increase in the mortality of the herd upon

which the offender is dependent (Mogensen 27).

The researcher’s other findings with the fulbe shepherd is the personal interaction with

some of them in which one discovered some interesting illumination about the

relationship existing between the shepherd and his flock. In an interview with M. Adam
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who by every inch looks a typical Fulani shepherd, he lamented over his tragic

experience during the Jos 2001 religious crisis, where he lost some of his cows and a

brother. Despite all these tragic experiences he did not turn off my request when I asked

him to tell me about his intimacy with his flock. He maintains that every cow, goat and

sheep is given a name distinct from the other. He stresses that every young calf born in

the family of the flock is named after its mother. It then means that when the mother of

any of this is called the little ones will equally respond with her. This also explains the

fact that relationship existing between the shepherd and his flock is a primary factor that

leads to the responses.

A. Masoba is the next man on my interview list who is also my student in

Hebrew. He too is a typical Fulani shepherd before his conversion to Christianity. From

his experience when asked on the same question he offered some quite revealing truth

that cows names vary from one clan to the other. He said “If a clan maintains the brown

herd then all the brown cows have their peculiar names distinct from those clans who

have other colours”. This explains the diversity and peculiarity of one flock to the other,

which will help the shepherd to know how best to attend to their distinctive needs. In

other words this explains the diversity of the interrelationship existing between the

shepherd and his flock and the responsibilities of the shepherd to his flock.

From the above excerpts we could see how informative, educative and

transformative this thought revealing truth can help us see the dimensions of the shepherd

motif of caring in the African perspective. It is geared towards the understanding of the

shepherd motif enshrined in the Old Testament. Yet the full dimension of the caring

motif is not adequate and sufficient.

Of what significance are the concepts of shepherd from these ancients background

and the African context to the Old Testament understanding of shepherd motif by African
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Christians? How has it developed and influenced the Old Testament writers as a major

stream running right through the scripture? This will be our next engagement as we study

the concept across the major divisions of the Old Testament scriptures, namely <ybwtk

<yaybn, hrot, meaning Law, Prophets and Writings.

3.2.3 Bura Ethnic Group in Southern Borno State

The Bura people are found in the then North Eastern State of Nigeria which is

presently Borno State and Adamawa State. Their precise location is in four local

government areas namely; Biu, Shani, Kwaya, Hawul etc. in Borno State, and one in

Gombi LGA in Adamawa State. Biu division is most central in tracing the areas where

Bura people are found. David says Biu division lies between latitude 100 and 110 151 and

longitudes 110 30 and 130 and has a total area of 3,550 square miles and its altitude is

2,500 feet with a weather that is similar to that of Jos in Plateau State (Davies 2-4).

3.2.3.1 Historical Background

Historically, the Bura ethnic group is among the different tribes who migrated

from the East around 1000AD. These ethnic groups are Marghi, Kilba, Kamwe, Chibok

etc. The Bura ethnic group came long before the 19th century. This can be identified with

their type of animals e.g goats and donkeys which resemble that of the East, some of their

pots resemble the Egyptian decorations and the musical instruments like the harp

resembles David’s type of harp as recorded in Psalms.

3.2.3.2 Socio-Political Life

Marriage is one of the greatest social events among the Bura people, which serve

as the nucleus of their existence. They are polygamous provided they are able to feed and

maintain their families. Both nuclear and extended families are practiced in the context of

Bura people. The head of the family is seen as a shepherd in terms of feeding, protecting,

leading and sustaining (Desmond 118).

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In the political life, the Bura people do not have a king; hence leadership

responsibility is in the custody of the chief who is chosen by the elders. The chief is

responsible for the well-being of his subjects. He is to be humble and become a servant of

his people in attending to their needs, especially in maintaining justice and peace to

ensure peaceful coexistence.

3.2.3.3 Economic Life

The economic life revolves around farming and rearing of cattle and other

domestic animals such as fowl, goats and sheep. Bura people have a very strong concept

of shepherd very close to that of the Eastern peoples in the Ancient Near East. The Bura

concept of shepherd is also similar to the Fulanis in the Sub-Saharan Africa. They are

known to have cattle and other domestic animals such as sheep and goats around them.

They have a great deal of concern for their flock(Desmond 119).

The Bura shepherd functions in similar dimension with the Fulanis, in terms of

giving protection, feeding and leading the flock to good pasture and water. They pay

close attention to the weak and feeble ones. The Bura shepherds are sometimes hired by

the Fulanis to take care of their flock, and are rewarded by the Fulanis for their

faithfulness in taking good care of the flock. These lead many hirelings to have herds of

their own.

The Bura concept of shepherd is not restricted to only animals but develops to

figurative usage in terms of human responsibility and even looking after the farm. The

primary function of the shepherd is to take care of the flock in terms of feeding,

protection, guiding and leading the flock to good pasturage. The shepherd is always in

front to lead the flock where good grass and water are available, he is also sensitive and

cautious to the direction he leads his flock to avoid armed robbers and dangerous

animals.
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The shepherd is to take the following instruments with him for food and

protection; goad, axe, bow and arrow, skin of water and oil. There is a special

relationship existing between the shepherd and his flock. Each of the sheep has his own

name peculiar to the other and when the shepherd calls they respond accordingly.

A significant contribution of the concept of shepherd to the understanding of the

shepherd motif enshrined in the Old Testament is the motif of caring and faithfulness, for

it informs, educates and transforms the concept under investigation.

3.2.4 Mupun Concept of Shepherd

The Mupun ethnic groups are found on Jos Plateau in Pankshin and Mangu Local

Government areas. An interview conducted by the researcher with Rev Dan Pochi a

resident of Mangu shows that the concept of shepherd among the Mupun people develops

from the literal to the figurative sense. Literally, a shepherd is identified with the cattle

and livestock. He is seen as someone who goes out to look after cattle and livestock, he

never returns home even when he is hungry. He looks for good pasturage for the animals

and offers timely protection against predators.

The Mupun shepherd carries the following items with him; stick, bow and arrow,

small knife, sling, small bag of skin called ‘Kluk’ and traditional match to ignite fire. The

shepherd lives and pays close attention to the flock especially the weak ones and the ones

that are hurting. He does not run away when a dangerous animal appears instead he uses

his weapons to kill or chase away the predator. Just like other shepherds discussed, the

Mupun shepherd is also courageous and has a deep sense of caring for the well-being of

the flock. From the ongoing study of the shepherd motif in some African tribes one

would begin to see some similarities with the ancient Near East tradition which will help

transform the concept of leadership in the Church and society only if adopted.
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3.3 SHEPHERD MOTIF IN THE OLD TESTAMENT

The concept of the shepherd motif meets its full development in the Old

Testament. The origin of this development can be traced back to the ‘Exodus’ and Desert

wanderings, where God exhibits the qualities of a good shepherd. In faithfulness, care,

love and discipline, he “leads his flock to safe pastures” (Lois 1141). In his mercy, he is

able to scatter the people in wrath, and gather them in forgiveness as recorded in Jer.

31:10 (Stewart 1104). He is compassionate to the weak and the oppressed but judges the

unfaithful oppressors. Hence, in many instances, this explicitly referred to God as a good

shepherd.

Meanwhile, the concept of human kings / rulers as shepherd is also present in the

Old Testament, though unlike the Egyptian and Babylonian. David was called a shepherd

(before he became king) in a literal but not in metaphorical sense. However, his

responsibilities are similar to that of a shepherd. To have a clearer and fuller view of the

shepherd motif in the Old Testament, it would be worthy of note studying it in three

sections namely; Torah, Prophets and Writings respectively. Just before then, we shall

explore the study of the Hebrew word for shepherd in its various dimensions and usages

in the various contexts of the Old Testament.

3.3.1 Symbolism of the Shepherd

Generally speaking, biblical symbols are images that stand for something in

addition to its literal meaning. It is indeed laden with meaning than simply the

connotation of the straight image. Most of biblical writers or authors make use of

different symbols or images to convey or communicate biblical truths (Longman III 14).

The use of symbols or images are not restricted to either of the testaments, both the Old

and New Testaments authors/writers make numerous use of symbols in communicating

God’s truth to their audience. For instance water, apart from its literal meaning goes
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beyond to symbolize salvation in Jesus’ discussion with the Samaritan woman at the well

in John 4:14.

In the light of our research, the writer do recognize the fact that apart from the

prophets, other figures in scripture like the priests, sages, judges, kings and leaders make

use of symbols in other to convey some biblical truths. In the context of this research, the

symbolism of the shepherd is seen and used in both the Old and New Testaments. Apart

from its literal meaning of one who takes care of flock/livestock, to its gradual

development to a figurative sense conveys leadership responsibilities in terms of leading,

guiding, protecting and maintaining justice and peace among the ruled with the motif of

caring as the under guiding factor.

Specifically in the Old Testament there are prophets and certain few figures who

before their calling were shepherds like Amos was a shepherd before he was called to

prophesy. During his ministry in the 8th century BC, he served as a guide to the people, a

voice for the voiceless, a watch dog and an eye opener to the people. Zechariah too was

called to act as a shepherd and a host of others; Jeremiah, Ezekiel, Isaiah etc. these

prophets served as shepherds in guiding, leading and protecting the people from their

oppressive rulers. Apart from the prophets other figures like Moses and David were

shepherds too before they were called into leadership positions. Both leaders led

administering pastoral care to the people they were governing. From all indication

symbolism of the shepherd in the Old Testament conveys leadership responsibilities with

the sense of caring.

3.3.2 Word study of shepherd in the Old Testament

The Hebrew root from which the words associated with shepherd and shepherding

are derived is hur, the noun huor or participle corresponds to the Greek word poimhn,

which literally means a keeper or pasture. Out of the 168 occurrences of the root, 83
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times occur as participles in masculine and once in the feminine in Gen. 29:9 huor

(Jonker 1139). The noun is also figuratively used to refer to a political / spiritual leader,

human or divine.

As in the case of the verb it occurs with two subjects attached to it; man and

animal. With man as subject, the verb literally means “to feed, “to tend”, and “to

shepherd” metaphorically, with man/God as subject, it means “to lead” or “to rule” and

with animals as subject it means “to graze” (Jonker 1139-41). From the background study

of the shepherd motif and its root word where shepherd is derived, it thus informs us that

the activity of a shepherd is quite demanding, full of responsibility and risks. Within the

Old Testament context a shepherd can be the owner of the sheep/ flock or a ‘hired hand’.

Like the owner, a hired hand is expected to be responsible for the well- being of the sheep

and restitution is demanded of him for the lost of a sheep except he makes a genuine

excuse. This gives us a clue of leadership responsibility and accountability. Having

studied briefly the general meaning and usage of the Hebrew word for a shepherd, a more

specific study and contextual meaning is given below in the Torah, Prophets and

Writings.

3.3.3 hrot (Torah)

The concept of the shepherd motif in the Torah is derived from the Hebrew root

word hur which occurs about 29 times, 23 in Genesis, 4 times in Exodus and 2 times in

Numbers. In the Torah, the root hur occurs as both nouns and verbs. There are

indications where animals, men and God are used as subjects. Within the context of the

Torah the concept is used both in the literal and figurative sense. In the literal sense,

Abel, Jacob and Rachel are keepers of flock and are therefore shepherds/shepherdess.

Although, Jacob is more or less a ‘hired hand’ he is demanded to restitute for a lost sheep

(cf Gen. 31:39; Exod. 22:10-13). Figuratively, God is referred to as a shepherd of Jacob
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who in terms of responsibilities guides, leads, protects and provides for him based on his

righteous saving and redemptive acts (Gen. 48:15, 49: 24). From the two standpoints of

the literal and figurative usage of the word hur we could deduce from their contexts a

sense of responsibility or leadership, which is based on taking care of the flock,

encapsulates providing, leading, protecting and guiding.

In the book of Exodus and in particular, the wilderness experience, the picture of

Yahweh as shepherd became more pronounced in several contexts, this concurs with

what E. Jacob notes “the image of the shepherd and the flock which by its frequency

bears witness to the central theme of Exodus”(203). In Exod. 15:13 and 17, especially, in

his saving acts. Yahweh is portrayed as a shepherd who leads his flock to safe pastures.

In this same context Yahweh is also described as a powerful leader who drives out the

heathen nations and makes Israel his own flock to have a place of safety (cf. Ps.78:52-55,

70- 72). In their journeys in the wilderness, Yahweh as shepherd provided food, water,

protection and guide for Israel. Therefore, the concept of the shepherd motif which is

expressed in terms of caring which encapsulates feeding, protecting, guiding and

sustaining became more realistic. It is in the light of this understanding that the leadership

quality of a shepherd is more demanding in the Nigerian and African situation.

Thus in the Torah, one may conclude that the underguirding principle of the

shepherd motif draws insight from the ancient Near East background which portrays

leadership with a sense of caring for the needs of the subjects being ruled. Although,

there is a slight degree of variation in the acknowledgement of Yahweh as the shepherd

of Israel, because this grew out of living religious experience of the people which is to be

distinguished from the courtly style of the ancient Near East understanding (Jonker

1141).
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3.3.4 <yabn (Prophets)

The concept of the shepherd motif in the Prophets or in prophetic literatures is

more of a figurative than a literal sense. Although in the Former Prophets or early

Prophets both the literal and the figurative sense are used. In 1Sam 17:20 the word

shepherd is used in a literal sense on the account of David who lived as a shepherd to take

care of the flock. Also in 1Sam 27:7 the word ro’eh/shepherd is used in a literal sense to

refer to Doeg the Edomite Saul’s chief shepherd who takes care of his flock. But in 2Sam

5:2 and 2Sam 7:7 the literal sense is developed to the figurative meaning where the

concept of leadership responsibility is portrayed. Additionally, in 1kg 22:17, 1Chr.

11:2;17:6 and 2Chr.18:16, the concept of the shepherd is drawn from the figurative sense

which depicts the leader as one who is able to lead, guide, protect and provide for his

subjects.

Meanwhile, the concept of the shepherd motif is more developed in the exilic and

post- exilic, than the pre-exilic prophets. In the pre- exilic prophets, the concept is tied

around the political and military rulers not in terms of title, but responsibility. The

prophets of the pre-exilic period especially, the 8th and 7th centuries were mostly seen as

prophets of doom because they primarily prophesied destruction, famine and exile upon

Israel for disobedience. During the 8th and 7th century period the concept of the shepherd

motif in the prophets took both the literal and figurative sense. But the figurative sense

outweighed the later. Kings, rulers, judges, priests and almost all in leadership position

were seen as shepherds in terms of quality and responsibility (Keil and Delitzch 80-84).

For instance in Jeremiah, the concept is clearly seen in the figurative sense which

pictures leadership responsibilities though the word is not often used. Israel’s shepherds

(Political and Religious) fail to meet the demands / expectations of God in their offices
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and led to the scattering (probably exile), of the people (Jer.10:21). As the good shepherd,

God is said to restore his people and guard them as a shepherd (Jer. 31:10ff).

Additionally, the book of Jeremiah also gives the metaphorical usage of the

concept of shepherd in the political and religious leaders of different ranking and

authority. What the concept seeks to reveal is the responsibility of the rulers and how

well they govern. So the metaphorical usage of the hur roeh is quite understandable

since shepherds were expected to show caution, patient care and faithfulness towards

their flock (Jonker 1141). But with all these cautions, E. Bosetti (106) observes that in

Jeremiah, leadership position had the task of administering the pastoral care of God

above all towards the poor and the weak, but they failed and therefore abused their

powers and offices and are much to themselves. Therefore, the basic principle of caring

motif is completely lacking in their responsibilities. What is happening here is the other

aspect of the shepherd motif which functions militarily, autocratically and mischievously

without the act of <jr rahum which seeks to convey care, protection and concern.

Similar to the above document is the book of Ezekiel, in his two chapters (34 and

37), the prophet gives the metaphorical usage of the concept of shepherd motif to reveal

the duties of the kings and political leaders to their subjects as well as the individual

responsibility of the sheep to another. In examining chapter 34, Bosetti (110) sees the

scenario as a tribunal; the trial is in progress, on the one side the wicked shepherds stand

accused, the flocks are witnesses of their injustices and Yahweh as the preciding judge

and accuser. Verses 2-10 gives detail record of the indictment, judgment and sentence,

because of the various atrocities commited by the Kings of Isreal, which is globally

defined as “they did what was evil in the sight of the Lord”(2kgs 23:32,37). Bosetti

observes that this text is a social connotation of Ezekiel 34. The prophet through divine

utterance decried the charges against the shepherds of Israel on the ground that they
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neglected both their primary and secondary assignments in the following “the weak were

not strengthened, the sick were not healed, the crippled not bound up, the strayed were

not brought back and the lost were not sought”. From the above text Ezekiel clearly

reveals the style of leadership that shows no bit of concern and care for the sheep from

the shepherds of Israel, which led to the scattering and becoming prey to the wild beast.

This neglect of duty calls for Yahweh’s judgment upon the shepherds of Israel (vv 8 and

10). For he will require his sheep from their hand and would stopped them from feeding

the flock.

From the above text, the principle of the shepherd motif of caring is violated by the

shepherds of Isreal for the lack of protection, feeding and guide for the flock. Hence the

untiring desire for care by the shepherd is completely absent in this context.

The shepherd imagery portrays by Isaiah the prophet in this classic chapter 40:11

shows a God who is tender, meek, kind and attentive to the various needs of his flock as

is poetically captioned

he will feed his flock like a shepherd,

he will gather the lambs in his arms,

he will carry them in his bosom,

and gently lead those that are with young

Bosetti (117) compares this chapter with Jeremiah 31 to bring striking similarities of the

caring and compassionate attitude of Yahweh towards his flock. In this text we could see

the principle of the shepherd motif of untiring desire for care is clearly shown in the tone

and content of the verse. This is what Yahweh wants the leadership of Israel to

demonstrate at all levels for it reveals their calling and mission.

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Zechariah is one among the many prophets who uses an extensive image of the

shepherd to equate kings and nature of leadership in Israel. We do recognize the fact that

the prophecies of Zechariah are highly apocalyptic and difficult to interprete.

Notwithstanding, a close investigation of these prophecies reveal events that are futuristic

and largely associated with the end of history connected with the second advent of the

messiah were used in the fulfillment of Christ’s betrayal and when he was strucked.

(Zech.11:11-12 cf Mt. 26:14-16; Zech. 13:7-9 cf Mt. 26:31).

The whole idea of the shepherd imagery in Zechariah is to portray the true identity

of the shepherd and his leadership over Israel. It also reveals the rebellious nature of

Israel with her ruling shepherd in all ages. Zechariah gives us another dimension of the

shepherd motif in order to bring judgment upon the shepherds and flock of Israel (Bosetti

122).

Zephaniah being a contemporary of the prophet Jeremiah also uses the metaphor of

the shepherd to convey to his audience the distinct nature of Yahweh’s pastoral care to

him as an individual. Zephaniah sings with joy of being pastured or cared by the ideal

shepherd. Sometimes one wonders to see the gentleness of the prophet and at other times

to hear the prophet’s proclamation on “the day of the Lord” hwhy <wy (Zeph1:15-16)

Zephaniah being mindful of the shepherd metaphor links it with the idea of

remnant of Israel who are humble and poor, freed both from the shame of sins done in the

past and from the risk of committing any more in the future. Although the term shepherd

and flock are not explicitly mentioned, but the femmnine adjectives refers to the sheep as

does the verb “to gather”. Using the principle of syntagmatics which maintains that “the

meaning of a word is its use in a language system” what this means is that looking at

other words in the same context, for example, sheep, gather, remnant, and guide are used

in the same context with shepherd. This gives a clue to the role of the shepherd(Warren
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2). Seeing the kind of people in this situation thus, depressed, weak, poor and scattered.

Zephaniah uses the shepherd imagery to reveal the special care of the lord reserves for

such people. In this context the shepherd imagery is used to convey leadership

responsibility with the special art of caring, which is expected from the leadership cadre

of Israel and Judah.

3.3.5 In the Writings (<ybwtk)

The concept of the shepherd motif in the writings conveys both literal and

metaphorical meaning, but the later dominates most profoundly. In the writings the books

of Psalm and Ecclesiastes are the only text where the word ro’eh shepherd appears which

conveys both the literal and figurative sense of the concept of the shepherd motif.

The researcher shall examine them in order of preference.

3.3.5.1 Psalms

Psalm 23 is one of the most popular texts which deals with the concept of the

shepherd motif in the Old Testament. This Psalm has six verses. Most scholars posit that

the shepherd imagery occupies in the first four verses with the image of a host in vv 5-6,

while others opine three imageries in the whole Psalm thus shepherd vv1-2, wanderer vv

3-4 and chief host v 5, but the researcher’s view takes a departure from the popular

opinion and opines that the shepherd imagery dominates the whole psalm from the first

verse to the last verse. Here the Psalmist draws his meaning from the literal perspective,

which suggests the very function of the shepherd in terms of providing, guiding, leading

and protecting, and further develops it to the metaphoric understanding, but the later

controls the thrust of the psalm.

This study agrees with Kraus (305) “who unquestionably refers to the shepherd’s

protecting, guiding and leading to pasturage. Therefore, the result is that psalm 23

consists of two parts: vv1-4 (ending with the meter 2+2+2) speaks of the shepherd,
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Yahweh and vv 5-6 deal with God as the host in the holy place”(Kraus 305). Detail of

this analysis will be in my chapter four which concentrates on the exegesis of some texts

which Psalm 23 and other selected text will be examined.

Apart from Psalm 23 we shall also examine other references in the same book,

where the shepherd imagery is indicated. In Psalm 28: 9 the psalmist uses the image of

the shepherd in a metaphorical sense, calling Yahweh as their leader to protect and save

them and to always carry them along. Psalm 78:71 gives the picture of the shepherd from

the literal to the metaphorical sense, the Psalmist acknowledges David as a shepherd

taken by God to lead his people. We could draw insight from this Psalm that both the

literal and the figurative meaning of the shepherd imagery convey the concept of

leadership or rulership with a sense of caring.

In Psalm 80:1 the Psalmist acknowledges Yahweh as the shepherd of Israel. The

concept is taken against the background of Exodus where the children of Israel were fed,

led and protected by the God of their ancestors. It may also reflect Israel’s experience of

wandering in the desert where Yahweh the good shepherd provided food and water, led

and protected them from their enemies. Thus the concept of shepherd motif therefore

reflects that of leadership with also a sense of caring.

3.3.5.2 Ecclesiastes

The book of Ecclesiastes is another text in the (<ybwtk) which presents to us the

concept of the shepherd motif from the collections of wise sayings. Here the sage uses the

image of the shepherd in a figurative or metaphoric sense to speak of his wisdom and

wise sayings as a shepherd who guides, instructs, leads and provides knowledge for the

wise who takes heed to his instruction and to avoid the path of folly. The writer

acknowledges Yahweh as the shepherd and the source of all wisdom.(Eccl. 12:11).
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Therefore, we may summarise that the concept of the shepherd motif in the

writings reflects leadership role, and in the poetical books, sages and teachers are seen as

shepherds, because they guide, lead and instruct people on the path of wisdom and

righteousness. They also assist in combating erroneous teachings.

3.4 SHEPHERD MOTIF IN THE NEW TESTAMENT

The concept of shepherd motif in the New Testament is rooted from the Old

Testament idea. It is closely connected to leadership responsibilities with the sense of

caring. A look at the synoptic gospels clearly reveals or portrays Jesus Christ as the one

who fulfills the role of the good shepherd. In Matthew 2:6 cf 22:41,46 we see Jesus being

portrayed as the promised king who is to come and shepherd God’s flock cf. Ezek. 34:11-

31; 37:24-28; Mic. 5:4-5. In an effort to bring this identity clearly, Matthew goes ahead to

portray Jesus as the shepherd-king who in contrast to the self-centred shepherds

throughout Israel’s history comes with gentleness, mounted on a donkey.

Matthew quoting from Zechariah 13:7-9 in Matthew 26:31 recognizes that Jesus is

the stricken shepherd who will sacrifice himself for the flock. Jesus through his selfless

service and humility becomes a shepherd-king who provides the necessary sacrifice so

that the flock will be protected, guided and saved from the wicked shepherds (rulers) who

seeks to destroy the flock (Chad 2-5). It is interesting from our study to discover that in

Zechariah 11:4-17 we see an allegory of the shepherd who is betrayed and sold for a prize

of thirty pieces of silver. And in the parable of the lost sheep, Jesus is portrayed as the

shepherd who has concern for the whereabout of his flock. In this sense Jesus has

demonstrated the quality of the good shepherd by being responsible and showing love for

the flock he pastures.

In John’s account Jesus is portrayed as the one who fulfills the function of the

good shepherd who cares for the sheep and protects them from the enemy (John 10:1-18).
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Reading this chapter in the light of the Old Testament texts we have examined (Jer. 23:1-

4; Zech.11;Ezek. 34). One would see Jesus as the good shepherd who is being contrasted

with Israel’s shepherds who fail in their responsibility. These passages affirm Yahweh as

the shepherd of Israel (Ps.80:1;cf. Ps.23:1; Isa.40:10-11). It also calls for some measure

of responsibility of all those in leadership responsibility to be faithful and committed as

Jesus the rightful shepherd who knows his flock and they also recognize him, his sheep

knows his voice and can distinguish it from the voice of the false shepherd who are

robbers.

Jesus further uses the imagery of the good shepherd to distinguish his kind of

ministry from that of the false shepherds and to project his sacrificial love for his flock

(Morris 443). Here Jesus demonstrates a high sense of good relationship between him and

his flock. As the good shepherd he demonstrates his knowledge of his sheep. This

statement can further be understood from the perspective of the Eastern shepherd who

knows all the particulars of each of his sheep; its genealogy, defects, temper and taste.

But the hireling may not have a good sense of all the particulars of his sheep because his

concern is to earn a means of livelihood. Therefore, he cannot lay his life as a sacrifice

for the flock which is a genuine test for a true shepherd (Meyer 156-57). A genuine test

of this sense is seen in Jesus as the good shepherd who laid his life for the brethren. Other

writers of the New Testament developed their concept of the shepherd motif from the

above understanding. For instance Hebrews 13:20 speak of Jesus as the great shepherd of

the flock who by his blood of the eternal covenant equip the saints with everything good

to do his good will.

The apostle Peter in his epistle admonishes the elders of the church who are also

shepherd to tend and care for the flock of God who has made them overseers, not by

compulsion but in willingness to serve, not for shameful gain, not as domineering over
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them instead being examples to the flock and when the chief shepherd appears he will

reward them with an unfading crown. It is interesting to note from this passage that

presbyterous or elders of the church are seen as shepherd in terms of leadership role who

are to take specific roles in tending and caring for the flock of God. These passages

demonstrate the nucleus of the shepherd motif. What the good shepherd expects to see is

that his undershepherds care for the sheep just as he has done as we reveal in our earlier

study. The good shepherd expects to see in his shepherds the qualities of a good shepherd

not like the foolish ones that left Israel to be scattered and devoured by ravenous wolves,

but to serve Israel with love and humility demonstrating their untiring desire to care. The

New Testament writers further develop the concept of the shepherd motif in the new role

of the shepherd to guard the sheep from false shepherds that are already at work, who are

forerunners of the final deceiver who will come to try to lead astray the flock (1 Tim 4:1-

5; 2Tim3:1-9; 2 Pet.2:1-22; 1 John 4:1-6; Jude 1; 2Thess.2:1-12). The apostle Peter

admonishes the elders of the church that a day is coming when the good shepherd and the

guardian of our soul will return to reward his faithful shepherds(1 Pet.2:25).

One can clearly draw from this study that the concept of the shepherd motif derives

its meaning from the Old Testament idea of tending flock and further develops and gives

a richer meaning to that effect. We have also demonstrated from the New Testament that

the untiring desire to care lies at the centre of the shepherd motif which this research

attempts to fill in the gap. Therefore, if the church and society would embrace such motif

in their leadership it will definitely transform their way of governance and ensure caring

and safety for the populace. In the next sub-section we shall explore the African

understanding of the shepherd motif in order to draw the implications to the African

context.
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3.5 CHARTS ILLUSTRATING THE MEANING OF RO’EH (SHEPHERD) IN

DIFFERENT CONTEXTS USING THE PRINCIPLES OF SYNTAGMATICS
AND PARADIGMATICS

In this section the principle of Syntagmatics and Paradigmatics are used in order

to determine the meaning of shepherd motif in the Old Testament in the following texts;

Psalm 23; Isaiah 40:11; Ezekiel 34; Jeremiah 23:1-6 and Zechariah 11:4-17. To each of

the text a table is designed to give the meaning of ro’eh or shepherd in various contexts

as shown below.

Syntagmatics is one of the three principles of researching Biblical terms.

Syntagmatics essentially deal with word relations in a given context. This principle will

be used to determine the meaning of ro’eh or shepherd in various contexts as shown

above. In syntagmatics “the meaning of a word is its use in a language system” (Warren

2)11. What this means is that a linguist may look at other words in the same context e.g if

in a group of words we have staff, rod, sheep, grass, stream, flute and a small skin bag.

This gives an idea to its meaning; we may suggest that the above items used are in the

context of a shepherd (Ps.23).

In the table below, we have reference section in the first column, which gives the

texts in which the word ro’eh occurs. The second column gives the grammatical roles of

the word under investigation, whether it functions as the subject, object or a prepositional

phrase. In the next column it tells us the kind of action to which the subject, object or

prepositional phrase is attached or plays. The next column gives other key terms in the

verse, which does not include exact parallels. But gives a clue to its meaning. The last

column gives other key concepts in the context, which is sorted out by looking at two

verses before and after12. This gives us an idea to the meaning of the word in that context.

Considering Psalm 23:1-6. In the first verse the word ro’eh or shepherd is playing

the grammatical role of the subject of the sentence. Hebrew language does not have
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linking verbs as; is, are, was, were, ecetera. The usage is determined by the context. The

Psalmist is the possessor. The word is (my shepherd) and the noun possessed is the Lord.

The Psalmist here makes the Lord his own in a personal relationship. This further

explains the covenant relationship between the Psalmist and his Lord. Looking at the key

term(s) in the verse, we see “want”, which by the virtue of this description confirms the

satisfaction that comes from his Lord who is his shepherd. The last column which stands

for the key concepts in the context is found in two verses before and after, thus, leads,

restores and righteousness. The last column gives us an idea or the impression of how

ro’eh is used in the context of leading, restoring and walking the path of righteousness.

We can draw inference from that ro’eh as is also used in the context of leadership

responsibilities. By this analysis the shepherd who is the principal subject of the sentence

function in leading his flock, refreshing their souls and leading them aright in the way

they should go.

The subsequent verses 2-5 gives us the grammatical role of the shepherd as

subject of the sentence. The verbs give us the action of the shepherd in which he makes

the sheep to lie down, he restores, he leads and even prepares or anoints his flock.

In vv 2, 3 and 5, there is no indication of the possessor and the noun possessed.

But have the verbs “to pasture” and “to lead”. The key terms are located in those verses;

pasture, lead, fear comfort, anoint goodness and mercy. The key concepts in the above

contexts tell us how the shepherd plays the role of restoring, leading, comforting,

anointing his flock and also protection to his flock. In v 6 ro’eh or shepherd plays the

grammatical role of the object of the sentence. The verb to which it is attached is “to

dwell”. The Lord in this verse is the possessor and the noun possessed is the house.

Therefore, shepherd motif of caring plays a significant role in the above text. The

contexts explain further the driving force of the shepherd motif by the untiring desire to
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care. This is shown in the last two columns.

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Table (1) Syntagmatics for Psalm 23:1-6

Versions used for the whole texts: Revised Standard Version

Reference Gram- Verb of Possessor Noun Other key Other key concepts
matical which it possessed terms in in the context –
role of is the verse two verses before
she- subject/ and after
pherd object in
a phrase
or clause
Psalm 23:1 Subject Is Psalmist The Lord Want Leads, restores,
righteousness

v.2 Subject Makes None None Pasture, Restores,

me lie lead righteousness,
down comfort
v.3 Subject Restores, None None Righteous- Shepherd, leads,
leads ness comfort, anoint
v.4 Subject Are The Lord Rod, staff Fear, Leads, restores,
comfort righteousness
v.5 Subject Prepare, None None Anoint Restore, lead,
anoint righteousness, fear,
comfort, goodness,
mercy
v.6 Object Dwell The Lord House Goodness Fear, comfort,
mercy, anoint
dwell
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In the chart below, ro’eh is playing the grammatical role of the subject qualifier

and the verb attached is feeding. The possessor is the Lord and the noun possessed is the

flock. Looking at the other key terms in the verse, we have; led, gathered and held that

explains the function of the shepherd in a caring manner. The context suggests the

shepherd will come with might; he will rule for himself and will also direct and instruct

his flock. The above context suggests leadership responsibility with a sense of caring

which affirms this study of the shepherd motif in prophetic literature. The last column

gives us some details of the context in which ro’eh ‘s meaning is determined. Therefore,

roeh is used in the context of fear, might, rules, weighed, measured, directed, and

instructed. This cannot be determined or found by etymological studies.

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Table (2) Syntagmatics for Isaiah 40:11

Reference Gram- Verb of Possessor Noun Other key Other key concepts
matical which it possessed terms in in the context –
role of is the verse two verses before
she- subject/ and after
pherd object in
a phrase
or clause

Isaiah Subject Feeding The Lord Flock Lead, Fear, might, rules,
40:11 qualifier gather, weighed, measured,
hold directed, instructed
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This is another text in the context of this research that demonstrates the principle

of shepherd motif. In v1 ro’eh is seen as the subject of the sentence with the verb “to

destroy” or “to scatter”. Yahweh assumes the position of the possessor while the noun

possessed is the pasture. Within the text there are other key terms in the verse which do

not have direct parallels. These terms are “destroy” and “scatter”. In the last column of

the table we have key concepts in which the meaning of ro’eh can be determined. It is

apparently clear that ro’eh is found in the context of care, scatter, driven away, gather,

fruitful and multiply. In v 2, ro’eh plays the grammatical role of the subject and “says” is

the verb attached to the governing sentence, the possessor is the people; the key terms in

the verse are; care and driven away. It is interesting to note that the key concepts in the

context are; cared, driven away, gathered, ecetera. Therefore, the meaning of ro’eh in this

context reveals the role of the shepherd but here it attracts judgment, because the rulers

fail in their responsibilities as shepherds. This analysis affirms this study of the absence

of pastoral care leadership from the leadership of Judah.

In v 3, ro’eh plays the role of the subject in the sentence similar to the two

previous verses. The verb attached is ”to gather”. The possessor is the Lord and the noun

possessed is the flock. Other key terms which do not have direct parallels are gather,

driven away, bring back, etc. Other key concepts in the context of the verse are destroy,

scatter, care, driven away, not attended, dismayed, reign, justice, deal wisely, etc. it is

obvious that the meaning of ro’eh in this context conveys the responsibility of the

shepherd, but here the shepherds have failed woefully by destroying, scattering, and not

caring for the flock. This irresponsible role of the shepherd attracts Yahweh’s judgment.

It clearly shows the absence of caring motif.

In v 4 the grammatical role of the shepherd in this verse is the subject while the

verb to which it is attached is “set over”. Both the noun and the noun possessed are not
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indicated. But the last column gives the context in which the meaning of ro’eh is

determined. Therefore, ro’eh falls in the context of caring, scattering, driven away,

gathering, reigning etc. This could be positive and negative as suggested of Israel’s

failure to administer pastoral care to their subjects. Within the same context Yahweh

promises to do what Israel’s shepherds fail to do. He will reign with justice and

righteousness. Despite the failure of Israel’s shepherd; Yahweh’s caring was consistent

which explains the untiring desire to care for the shepherd, which also affirms our study.

Ro’eh in v 5 plays the grammatical role of the subject of the sentence while the

following verbs attached to it are “says” and “rises up”. Both the possessor and the noun

possessed are not indicated. Other key terms in the verse which do not have direct

parallels in the verse are; riase up, righteousness and justice. Other key contexts in the

context of the verse in which the meaning of ro’eh can be determined are; gathered,

remnant, fruitful, feared, dismayed, etc. From this analysis, ro’eh functions with issues

related to justice, righteousness and gathering which explains the motif of caring by the

shepherd.

V 6 has ro’eh as the subject of the sentence with the verb “shall”. Both the

possessor and the verb possessed are none. Other key terms in the terms are “save” and

“righteousness”. The last column which gives the key concepts in the context of the verse

are; hear, fear, dismay, justice, and righteousness. Therefore ro’eh can be determined to

convey the responsibility of the shepherd with the sense of caring. This also affirms this

study of the shepherd motif of caring.

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Table (3) Syntagmatics for Jeremiah 23:1-6

Reference Gram- Verb of Possessor Noun Other key Other key concepts
matical which it possessed terms in in the context –
role of is the verse two verses before
Jeremiah she- subject/ and after
pherd object in
23:1-6 a phrase
or clause
v.1 Subject Destroy, Lord Pasture Destroy, Care, scattered,
scatter scatter driven away, gather,
fruitful, multiply
v.2 Subject Says The Lord People Care, Destroy, scatter,
scatter, driven away, attend
driven to, gather, remnant,
away fruitful, multiply
v.3 Subject Gather The Lord Flock Gather, Destroy, scatter,
driven care, driven away,
away, not attended to, fear,
bring back, dismayed, raise up,
fruitful, righteous branch,
multiply reign, deal wisely,
justice,
righteousness.
v.4 Subject Set over None None Set over, Care, scattered,
care, fear, driven away, gather,
dismayed, remnant, fruitful,
missing multiply, raise up,
reign, justice,
righteousness
v.5 Subject Says, None None Raise up, Gather, remnant,
raise up righteousn fruitful, multiply,
ess, justice fear, dismayed,
justice,
righteousness
v.6 Subject Shall None None Saved, Care, fear,
righteousn dismayed, justice,
ess righteousness
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In the same way the tabular presentation below demonstrates the principle of

sytagmatics as was done with the previous texts.

As indicated in the first column ro’eh functions as the object of the sentence in

verse 2 with the verb prophesy attached to it. Both the possessor and the noun possessed

are the shepherds of Israel. The key term in the context of the verse is feeding. Other key

concepts found in the context of the verse are eat, clothe, slaughter, ruled, bound and

brought. Therefore, the meaning of ro’eh is related to leadership responsibility, it is

apparently clear that the shepherds of Israel have failed in their responsibility for not

taking care of the flock, instead they eat, slaughter, and clothe themselves.

In v 3, ro’eh functions grammatically as the subject of the main clause and the

action of verb is “to eat”. This understanding should not be taken literally but

figuratively. Both the possessor and the noun possessed are not indicated. Other key

terms in the verse which do not have direct parallels are; slaughter, eat, clothe and feed.

The key concepts in the context of the verse are feeding, strengthening, healed and ruled

which are all in the negative. This indicates the total absence of the caring motif by the

shepherds of Israel which this research is trying to develop as noted in the objectives of

the study.

Similarly, in v 4, ro’eh plays the role of the subject in the governing sentence. The

action of the verb in the main clause is “to strengthen”. Meanwhile, both the possessor

and the noun possessed are not indicated. But other key terms in the context of the verse

are all in the negative; feeding, eating, scattered, searched, wandered. Therefore, roeh’s

meaning is determined by the fact that the shepherds of Israel were irresponsible in

discharging their civil and religious responsibilities, which further violates the principle

of the shepherd motif.

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It is interesting to note that v 5 has ro’eh as the subject of the sentence. There was

no verb attached to it primarily. But the indication of the linking verb in the text helps in

determining the meaning of the text. Having noted this, the previous verses 1-3 do have

the possessor that the noun possessed, likewise v 5. Other key terms in the verse are;

scattered, sought, ruled which are all in the negative. Additionally, other key concepts in

the context of the verse are; eat, slaughter, clothe, wandered, ruled, etc, are also in the

negative. This further elucidates the meaning of ro’eh in a defined context with issues

related to leadership responsibilities. It also affirms our study of the shepherd motif, but

the impression here we have no caring shepherd, but in the later verse we will see

Yahweh’s untiring desire to care for his flock.

In v 6 ro’eh plays the grammatical role of the subject in a prepositional phrase,

the verb searched explains the action of the ro’eh or shepherd in the text. In the two

columns of the possessor and the noun possessed we have none. But other key terms in

the verse are; scattered, wandered and sought. Other key concepts in the context of the

verse are; strengthened, healed, ruled, brought back, etc. But the key terms and concepts

are in the negative. Therefore, ro’eh in this context is related with issues of leadership

responsibilities. It becomes clear that the attitudes of the shepherd towards their flock

were quite irresponsible. They do have the flock at heart. The shepherd motif of caring

which should be the concern of the shepherds of Israel has been grossly abused by the

shepherds themselves. But in the later verses vv 10-15, it can be seen, Yahweh restoring

back the situation of his flock, thereby exhibiting the untiring desire to care for the flock.

In the syntactical construction of vs 7, one sees ro’eh functioning as the subject of

the main clause with the verb “to hear”, but the mood of this verb is imperative. We have

no possessor and the noun possessed. Other key terms of the verse which do not have

direct parallels are not found. But other key concepts in the context of the verse are;
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scattered, searched, sought, fed, wandered, they are all in the negative. Therefore, the

meaning of ro’eh in this context is related to issues of leadership responsibilities. The

shepherds in this context are leaders or rulers of Judah who failed in their leadership

responsibilities, by not taking care of the flock.

Vs 8 has ro’eh as the subject of the main clause. The action of the verb is in the

context of searching. The possessor is the Lord while the noun possessed is the shepherd.

Other key terms in the context of the verse are prey, food, and searched. Other key

concepts in the verse are; scattered, searched, sought, wandered, but all are in the

negative. it is obvious that the meaning of ro’eh in this context is related to the role of the

shepherd. But if it were etymologically it will not bring out the meaning of ro’eh in this

context.

In v 9 ro’eh functions as the subject of the sentence, the verb hear exhibits the

action of the subject. We have no possessor and the noun possessed. In the column of

other key terms in the verse we have hear. The last column gives the key concepts in the

context of the verse, which are found to be requiring, feeding, rescuing and searching.

But all are in the negative. Therefore, ro’eh’s meaning in this context suggests judgment

and accountability.

V 10 has ro’eh as the object of the sentence in which the verb “am” is implied in

the text. The text has no possessor and the noun possessed. Other key terms in the verse

are rescuing, feeding and requiring. The key concepts within the context of the verse are

prey, food, search and seek, which also defines the meaning of ro’eh in the context.

In v 11 the subject of the sentence is not indicated as well as the verb, the

possessor and the noun possessed. But other key terms and key concepts are indicated as

shown in the table. Therefore, ro’eh’s meaning can be defined in the table. Therefore, the

meaning of ro’eh can be defined in the key concepts of the verse which are “gathering”,
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“rescuing”, “feeding”, all of these are in the positive, because Yahweh will certainly do

that.

In v 12 ro’eh functions as the subject while seeks functions as the verb. The verse

does not indicate the possessor and the noun possessed. But the key terms and concepts

are indicated which further defines the meaning of ro’eh in the context of seeking,

requiring, and feeding. All of these are in the positive because the zeal of the Lord will

accomplish it. Therefore, the contextual meaning of ro’eh is related to leadership

responsibility.

V 13 has ro’eh as the direct object of the sentence with the simple futuristic verb

“will be” no possessor and the noun possessed. The key term indicated in the verse is “to

lie down” other key terms in the context of the verse are; bring back, bondage, make

strong and watch. All of these concepts are in the positive, because Yahweh will do it by

himself. Technically, in this context Yahweh demonstrates the motif of untiring desire to

care. He also executes justice.

Vs 16 has ro’eh or shepherd as the subject of the sentence. The entire verbs are in

the simple future; I will seek, bring back, feed, watch over, etc. Both the possessor and

the noun possessed are not found in the verse. But the key terms and concepts are

indicated in the last two columns. Hence, ro’eh is determined in the contexts of executing

justice, feeding and watching over his flock.

Vs 23 is the last verse in the chapter which has ro’eh as the subject of the main

clause with the verb “to feed”. The possessor is the Lord and the noun possessed is “my

servant”, while the key terms in the verse are, set over and feed. Other key concepts in

the context of the verse are; covenant, peace, banish, dwell, security, etc. In this

syntactical relationship, ro’eh is defined in the context of covenant, peace, security which

cannot be found by etymological studies.

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Table (4) Syntagmatics for Ezekiel 34

Ezekiel Object Prophesy Shephe Shepherds Feeding Eat, clothe, slaughter,
34:2 rds of of Israel ruled, bound, brought,
Israel healed, bound-up, etc.
Ez. 34:3 Subject Eat None None Slaughter Feeding, strengthen,
eat, clothe, healed, ruled.
feed. etc
Ez. 34:4 Subject strengthen None None Strengthen, Feeding, eat, scattered,
healed, searched, wandered,
brought ruled, scattered, etc.
back, etc.
Ez. 34::5 Subject Was None None Scattered, Eat, slaughter, clothe,
sought, wandered, searched,
ruled feed, strengthen, etc
Ez. 34:6 Subject in Searched None None Scattered, Strengthened, healed,
a wandered, ruled, brought back,
prepositio seek etc
nal Phrase
Ez. 34:7 Subject Hear None None None Scattered, searched,
seek, fed, wandered.
Ez. 34:8 Subject Searched The shepherd Prey, Scattered, seek,
Lord food, searched, wandered.
searched.
Ez. 34:9 Subject Hear None None Hear Prey, required,
feeding, rescue,
searched, etc.
Ez. 34:10 Object Am None None Rescue, Prey,food, searched,
feeding, seek.
require
Ez. 34:11 None None None None Searched, Require, feeding,
Seek, rescue, gathered, feed,
seek, etc.
Ez. 34:12 Subject Seeks None None Scattered, Require, searched,
seek, seek, rescue, seek,
rescue gathered.
Ez. 34:15 Direct will be None None Lie down Seek, bring back,
object bandage wound, make
strong, watch over,
justice, feed.
Ez. 34:16 Subject(I) Seek, None None Seek, Lie down.
bringback, bind,
feed,
strengthen,
bring
watch over. back,

Ez.34:23 Subject Feed The My Set Over, Covenant, peace,

Lord Servant Feed banish, dwell securely,
sleep
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From the table below, ro’eh is playing the grammatical role of the subject of the

sentence in verse 4. The verb to which it is attached with the subject is “said”. The

possessor is the shepherd and the noun possessed is God. Looking at the key term we

have “slaughter”. The key concepts in the context of the verse which determines the

meaning of ro’eh are; wailing, ruining, pitying, etc.

In v5 ro’eh plays the role of the subject and the verb attached to it, is “to have”.

The possessor and the noun possessed are not indicated in the verse. Other key terms in

the verse are; blessed pity. Therefore ro’eh is used in the context related to wailing,

delivering, union, tending and grace.

V 6 ro’eh assumes the grammatical role of the subject with the following verbs;

“have pity” and “cause to fall”. Within the verse there is no possessor and the noun

possessed. Other key terms in the verse are found to be; pity, fall, crush, etc. Therefore,

the meaning of ro’eh in the context of the verse is related to; doomed, blessed, pity,

ecetera.

In v 7 ro’eh functions as the subject of the sentence with the following verbs;

became, took, named, tended. Other key terms in the verse are; doom, slain, grace and

union. Therefore, ro’eh in this context could mean; blessed, crushed, destroyed,

impatient, detested, died and devoured.

Similarly v 8 has ro’eh as the subject of the sentence, and the verbs of which is

attached to the subject are; destroyed and became. There are no indications of the

possessor and the noun possessed as in the last two columns. Other key concepts found in

the context of the verse, the meaning of ro’eh is related to union, crush, grace, deliver and

pity.

To determine the meaning of ro’eh in verse 9, one can see ro’eh functioning as

the subject of the sentence and the verb of which it is attached is; said. There is no
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indication of the possessor and the noun possessed in the verse. Other key terms in the

verse are; die, destroy, and devour. Therefore, the meaning of ro’eh in the context of the

verse is related to the following; annul, detest, covenant, union, grace, ecetera.

In v10 ro’eh grammatically functions as the subject of the main clause and the

actions of the verbs are expressed in the following; took, broke and annulled. The context

in which the meaning of ro’eh is related to is the issues of ; destroy, impatience, die and

devour.

In v11 ro’eh functions as the object of a prepositional phrase, its meaning is

determined by looking at the last column which deals with the context of the verse, hence

ro’eh is related to grace and covenant.

V12 has ro’eh as the subject; other key terms in the verse are wages, shekels,

weight. Other key concepts in the context of the verse which are related to the meaning of

ro’eh are grace, union and brotherhood.

In v13 we have ro’eh as the subject of the sentence, the Lord functions as the

possessor and the noun possessed as the house. We have no key terms in the verse.

Therefore, union and brotherhood are said be related to the meaning of ro’eh in this

context.

V14 indicates ro’eh as the main subject of the sentence. The verb in the verse

expresses the action of breaking and annulling. The Lord is seen as the possessor while

the staff assumes the position of the noun possessed. Union and brotherhood are found to

be the key terms in the verse. Therefore, the meaning of ro’eh in this context is related to

the issues of caring, healing, seeking, nourishing, and devouring.

V15 has ro’eh as the subject of the sentence; there are no indications of the

possessor and the noun possessed in the verse. The key term in the context of the verse is

worthless shepherd. Other key concepts which determine the meanings of ro’eh in the
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context of the verse are; union, brotherhood, caring, healing, seeking, nourishing,

devouring, fearing, deserting, and withering. In v 16 ro’eh plays the grammatical role of

the subject and the context related to its meaning are union, brotherhood and withering.

Finally, verse 17 has ro’eh functioning as the indirect object while “to desert” as

the verb. The possessor as indicated in the table is the Lord, while the noun possessed is

the worthless shepherd. Other key terms which helps in defining the meaning of ro’eh

are; deserted, smote, withered and blinded. Therefore, the meaning of ro’eh in this

context is related to the issues of caring, seeking, healing, nourishing, tearing, smiting

and deserting.

From the chart below, syntagmatics deal essentially with word relations in a given

context. In this study the researcher has demonstrated the meaning of roeh/shepherd in

various contexts. This is seen in the key concepts in the various contexts of the verses

investigated. Therefore, roeh is used in the context related to leading, restoring,

comforting, caring, having mercy, ruling, directing, instructing, having justice, having

righteousness, gathering, devouring, tearing, feeding, etc. This analysis has demonstrated

the thesis’ desired goals of the untiring desire for care by the shepherd
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Table (5) Syntagmatics for Zech 11:4-17

______________________________________________________________________________________
Reference Gram- Verb of Possessor Noun Other key Other key concepts in the
matical which it is possessed terms in context – two verses before and
role of subject/ the verse after
Zechariah1 she- object in a
1:4-17 pherd phrase or
clause
v.4 Subject Said The God Slaughter Wail, glorious, ruined, blessed,
shepherd pity
v.5 Subject Have None None Blessed, Wail, glory, pity, deliver, grace,
pity union, tended
v.6 Subject Have-pity, None None Pity, fall, Doomed, blessed, pity
cause to crush,
fall deliver
v.7 Subject Became None None Doomed, Blessed, pity, crush, deliver,
shepherd, slain, grace, destroy, impatient, detested, die,
took, union devour
named,
tended
v.8 Subject Destroyed, None None Destroy, Pity, crush, deliver, grace, union,
became impatient, die, devour
impatient detested
v.9 Subject Said None None Die, Grace, union, destroy, impatient,
destroyed, detested, covenant, annul
devour
v.10 Subject Took, None None Grace, Destroy, impatient, detestable,
broke, covenant die, devour
annulled,
made
v.11 Object Was The Lord Word Annulled Grace, covenant
v.12 Subject Said The Lord Wages Wages Grace, union, brotherhood
v.13 Subject Said The Lord House None Union, brotherhood
v.14 Subject Broke, The Lord Staff Union, Care, seek, heal, nourish,
annul brother- devours, tears.
hood
v.15 Subject Said None None Worthless Union, brotherhood, care, seek,
shepherd heal, nourish, devour, fear,
deserts, smite, withered, blinded
v. 16 Subject Raising up None None Care, seek, Union, brotherhood, smite,
heal, withered, blinded
nourish
v. 17 Indirect Deserts The Lord Worthless Deserts, Care, heal, devours, nourish, seek
object shepherd smiths,
withered
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The table below demonstrates the principle of Paradigmatics, which simply means

study of sense relations between words or words related by meaning (synonyms,

antonyms). For instance in Ezek.34:23 this principle demonstrates that “my servant” is

synonymous to the word roeh or shepherd and is used in the context of raising someone

and putting him in charge of something or giving him some responsibilities. Therefore,

one sees that the context deals with leadership role as was investigated. In the same vein

the word ruler is also synonymous to roeh shepherd used in the context of leadership

responsibility. In Jer.23:5 the righteous branch or king is also synonymous to roeh

shepherd used in the context of rulership, but this time emphasis is on ruling or reigning

wisely. In Zech.11:6 King is synonymous to shepherd the focus here is on the specific

role of the king which is used in the context of executing justice and righteousness. In vv

15-17 of chapter 11 one sees that the worthless shepherd is antonym to roeh shepherd

used in the context of leadership role, where the worthless shepherd showed no concern,

the flock not pitied, scattered, not cared and not nourished.

Context is that of feeding, rescuing, leading, watching over, e.t.c. in the positive,

and fed upon, not pitied, devoured, crushed, not healed, not cared and scattered in the

negative. Compare this to etymological findings.

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Table (6) Paradigmatics: words related by meanings.

Parallel term Semantic Reference Term occurring

relationship
My servant Synonymous Ez. 34:23 Rise and put in charge
Ruler Synonymous Ez. 34:23 Rise and put in charge
Righteous Synonymous Jer. 23:5 Rise up, reign, deal
branch/king wisely
King Synonymous Zech. 11:6 Execute justice and
righteousness
Worthless Antonym Zech. 11:15 No pity, crushed, not
shepherd delivered
Worthless Antonym Zech. 11:16 Not cared, not sought, not
shepherd healed, not nourished,
devoured, tearing off
Worthless Antonym Zech. 11:17 Deserts, smite, withered,
shepherd blinded
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3.6 SEMANTIC RANGE

In this section of the study few but basic words have been selected and examined

to give the semantic range of the word hur (shepherd). The semantic range gives us the

contextual meaning of a particular word and how its meaning relates with other words in

similar context. The writer shall now study them as indicated below.

3.6.1 The Semantic Range of rmv

Etymology

The Hebrew rmv Shamar is related to the Akkadian ‘Shamaru’ meaning to “wait upon”,

“attend to”; the Arabic ‘Samara’ meaning “to watch”, and the Phoenician “to watch”, or

“guard”. It is also synonymous to the Hebrew nasar meaning “to watch” “to guard” “to

keep”, and /or “to observe.” (Hamilton 939)1

Occurrence/meaning/ Concept

The word Shamar occurs as verb about 465 times in the Old Testament; 420 in

Qal, 37 in Niphal, 4 in Piel and 4 in hitpael2. rmv primarily means “a great care” or “ a

diligent care” “to be careful or attention to be paid to the obligations of a covenant, to

laws, statutes e.t.c.”(Hamilton 959)3 e.g Exd. 20:6; Lev. 18:26; Deut. 26:16; Ezek. 11:20.

The subject of rmv may be God or man; the object however, is never God but flock,

Israel, man, laws, covenants, statutes, e.t.c.

Usage / Concept

rmv is used in both human and theological terms. It carries the idea of tending

and the objects are Eden (Gen. 2:15), flock (Gen. 30:31), house (Isa. 15:16), and persons

(Psalm 34:20; 86:2; 121:3-4, 7 also implied in Gen. 4:9. It also carries the idea of self

discipline/respect and reservation, hence the common rendering ‘to keep oneself from

something/ someone.’ cf. Prov. 30:8; another concept is that of observing God’s laws and

commands resulting in his (God’s) reverence, fear and love. It also has a concept related
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to shepherding. To keep a flock denotes total care that is ensuring the safety and health of

the flock and also ensuring that the flock is well fed. It is obviously the opposite of

exploitation and maltreatment. This is exactly what is found in the context of Ezekiel 34

and Jeremiah 23. The shepherds were acting contrary to their calling and responsibility.

From this semantic range we can draw our conclusion that the word rmv shamar

is closely associated with hur ro’eh in terms of tending or shepherding, which brings our

minds to the understanding of leadership responsibilities with a sense of the motif of

caring.

3.6.2 The Semantic Range of dqp

Etymology

The root dqp paqad occurs in the Akkadian ‘pagadu’ and it means ‘to watch

over,’ to entrust,’ ‘to appoint,’. It is also found in Ugaritic ‘pqd’ meaning ‘to order,’ or

the Phoenician pqd – ‘to appoint,’ or ‘to authorize’ Also the Aramaic pqd, ‘to order’ and

Arabic ‘faqada,’ to ‘miss’ or ‘be missing.’(Williams 658) 4

Occurrence / Meaning and Concept

The verb occurs about 303 times in the Old Testament, 103 times in the book of

Numbers and 49 in Jeremiah. It also occurs about 235 in Qal, 21 in Niphal, 1 in piel, 2 in

pual, 29 in hitpael, 8 in hophal and 4 in hotpael.

dqp paqad is regarded as the most problematic verb in the Old Testament. It

posits some difficulties in interpretation due to its multiple and more or less unrelated

meanings. Scholars however tend to agree with three meanings as primary. First, to

number or count. This is mostly used in military context where soldiers and / or fighting

men are counted, and also in census. cf 2 Sam. 24:1ff. Second, to appoint a governor or

official and third, to attend to with care or to take note.(Hamilton 731)5

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Hamilton sees the third rendering as the most appropriate and primary, that is “to

exercise oversight over a subordinate either in the form of inspecting or of taking action

to cause a considerable change in the circumstances of the subordinate, either for the

better or for the worse.”(Hamilton 731)6 .But in the context of our study it thus implies

leadership responsibilities.

This interpretation has a theological concept that can be viewed in two directions.

First, it denotes God’s care/concern for his people. Second, the idea of ‘taking action to

cause a considerable change in a circumstance’ as stated by Hamilton denotes divine

visitation which portrays the idea of active intervention either positively or negatively.

Similarly, dqp paqad in its semantic range is closely associated with hur ro’eh

the idea relates to the role of a shepherd. A shepherd cares for and gives attention to his

flock. This gives us the motif of caring which underlies leadership responsibility.

3.6.3 The Semantic Range of dsj

Etymology

The word poses difficulty among scholars to clearly figure out its etymology, and

they prefer to say its etymology is unknown.

Occurrences/ Meanings

The root occurs about 250 times in the Old Testament, its etymology is unknown.

Generally dsj means love, mercy and kindness. In the LXX, the Greek equivalent is

eleos (mercy) and in the Vulgate, the Latin equivalent is mesercordia (compassion,

mercy). The BDB and GB have love, goodness and grace; the KB on the other hand has

“mutual liability of those belonging together.”

There is however, a debate among scholars on the most likely meaning of dsj.

Nelson Glueck, supported by W. F. Lofthouse, (1933), N. H. Snaith, H. W. Robinson,

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Ugo Masing e.t.c. say the context of dsj in the Old Testament is covenant of an ethically

binding relationship, hence dsj most likely means ‘covenant loyalty.’

A contrary view is given by Assension, Stoebe, and Sidney who view dsj as

meaning mercy, good heartedness, and free acts of rescue or deliverance including

faithfulness … respectively. Taking into consideration its secular usage especially in

Rahab’s story (Josh. 2:12), Lot (Gen. 19:19), and David and Jonathan (1 Sam. 20:8, 14,

15, 17), Stoebe concludes that dsj describes good actions with no obligation hence, it

denotes mercy, kindness, love, goodness, compassion, grace, favour, e.t.c. Even though

in the case of David and Jonathan there is a covenant, this is preceded by love.

Usage

Commenting on the theological usage of dsj, Hamilton in TWOT centred his

study on the textual context occurrence of dsj. He posits the question, ‘do(es) the Old

Testament texts refer to God’s compassion and love?. Therefore, the semantic range of

dsj is closely associated with hur because it relates to the role of a shepherd. A

shepherd ought to love, and care for his sheep and should be compassionate and give

prime attention to the flock he tends. By implication it implies leadership responsibility

with a sense of caring.

3.6.4 The Semantic Range of rsj

Etymology

According to Meier, the word is among verbs of ‘want,’ ‘lack,’ or ‘need,’ rsj

hasar is the most common and broadly attested to in the languages of the ancient Near

East. It occurs in same form as the Hebrew (rsj) in Aramaic, Arabic, and

Ethiopic.(Meier 225)7
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Occurrence

The earliest occurrence of the verb is in Genesis 8:3,5; 18:28 with the idea of

reduction (or to diminish), first, of the waters of the flood (Gen. 8:3,5), and second, of the

righteous in Sodom (Gen. 18:28). The adjective is mostly found in Proverbs and other

wisdom literature. Here, it denotes lack of wisdom/ understanding and / or man’s spiritual

predicament consequent in sinful, immoral, and/or unethical behavior(s).

Meaning

The verb hasar rsj generally entails a state of lack, being in need, or in lack of

something. In the Qal, it means to diminish, to decrease, or to lack; the Hiphil means ‘to

cause to lack’, the piel means to deprive. The noun/ adjective rsj describes one who

lacks; the participle rwsj want or lack.(112)8 The man who is in lack is said to be in a

state of poverty.

In the Old Testament, the subject of rsj is always man and when it is God, it is

only referred to in the negative not positive, mostly contrasting him with lack or poverty.

The objects may be one of the man’s basic needs for survival i.e. food, water, clothing,

ecetera.

Usage and Concept

The use of rsj in the Old Testament is human/ secular and theological. In the

human usage, it denotes poverty or deficiency of something as stated earlier. It is also

interesting to note that in the human usage, it is associated with ‘the heart.’ This is

however figurative especially when it is used in the negative (e.g to have no heart)

because no human being can survive without a literal heart since heart is the organ that

helps in blood circulation and also regarded as the seat of one’s emotion and volition

(Meier 225).
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The metaphorical expression of ‘a lack of heart’ in the Old Testament implies a

number of things mostly in the wisdom literature especially proverbs. A man who ‘lacks

a heart’ is said to be careless (Proverbs 24:50), lazy (Prov. 12:11; 28:19), foolish, e.t.c. A

man’s lack of heart implies his inability to discern the right from the wrong; the good

from the bad; the beneficial from the unbeneficial; the true from the false e.t.c. This man

is said to be foolish/stupid. The result of this is misfortune, poverty, and spiritual

declension. Hence, ‘lack of heart’ (wisdom, knowledge, or understanding) is somehow

associated with sinfulness, immorality or unrighteousness, evident in adultery,

oppression, injustice ecetera.

In its theological usage, it is always referred to in the negative ‘God does not

lack.’ The Old Testament portrays God as the owner of everything hence he does not

lack, neither do people or things associated with him.9 He is the one who provides “both

necessities and luxuries”(Meier 227) to the children of Israel, the righteous needy, the

oppressed, and all who put their trust in Him, for example, (Deut. 2:7; 1 kgs. 17:14,16;

Pss. 23:1; 40:17; 86:1).

The idea of God’s provision is closely related to his sufficient grace / favour /j,

compassion <jr, and steadfast love rsj well being or prosperity, hence, he provides out

of his graciousness and not obligation. The grace of God upon an individual results in

abundance, prosperity and well being <lv (226).

From the above concept, the Old Testament views poverty / lack as divine

punishment or disfavour either as a result of sin committed, or lack of faith / distrust. The

incidence of Job implies that this is not always the case. One can be poor because of sin/

laziness or distrust. However, God’s sovereignty also plays an important role as in the

case of Job. This is however, rare.

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From our research we have seen the various rendering of rsj and its semantic

range with hur. From its theological standpoint God’s provision is associated to his

being like a shepherd. The idea is that of special care or love. Therefore, this rendering

connotes special care in leadership responsibility. A leader must be fashioned in like

manner of a shepherd to be able to achieve the maximum quest of the motif of caring for

his flock and subordinates.

3.6.5 The Semantic Range of dqn

Etymology

The word dqn noqed in Hebrew signifies shepherd, herdsman, or sheep-dealer

(Amos1:1;7;14).

Ancient Near East

The root dqn noqed occurs in Ugaritic dqn which is used as the title of the priest-

scribe. The rendering naqidu is used for herdsman. This literally implies one who takes

care of the flock.

Old Testament Usage

In the Old Testament the word is used for shepherd in 2kgs 3:4 for King Mesha of

Moab. In this context the word has nothing to do with any religious contexts. The second

place where the word is used is in reference to Amos who is called a noqed or Tekoan

shepherd (Amos 1:1; 7:14).

From the two positions of the ancient Near East derivatives and the Old

Testament that is the priest and the shepherd, it implies leadership responsibilities.

Therefore, the various rendering of the dqn noqed with its semantic range with hur ro’eh

it conveys the idea of leadership with a sense of tender care (Cornelius 150).
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3.6.6 The Semantic Range of ilm

Etymology

ilm is a denominative verb derived from the noun ilm it is common designation

for ‘kings’ in the ancient Near East especially West Semitic. Related word occurs in

Akkadian, ‘Sarrum’ meaning adviser.

Occurrence / Meaning

The verb occurs mostly in Qal and Hiphil and only once in hophal. In Qal it

means to reign; in Hiphil it means to cause to reign that is to anoint or crown. As a

denominative verb, its meaning is depended on the meaning and concept of the

nominative ilm melek hence it is important to look briefly on the nominative. In the

ancient Near East and the Old Testament, ilm melek can be translated ‘lord, captain,

ruler, prince, chief and king.’(Culver 507). It is the name used for “all kinds of

monarchical rulers (city, states, lands, territories, and tribes). The basic idea of ilm melek

(kingship) is formulated in Judges 9:2: It is one man ruling over a particular group of

people or territory”(Nel 956). The feminine hklm malka denotes the wife of a king or a

ruling queen (cf. 1kgs. 1) in Assyria, the feminine form melekat refers to the goddess

lishtar regarded as queen of heaven. Synonyms of ilm in the Old Testament are ‘nagad’

(leader / captain), ‘nasa’ (pre-monarchical family/ clan head), and ‘misiach’ (anointed

one) denoting the Old Testament idea of the role of the king in relation to God. King is

therefore seen as a head, a chief administrator and an adviser that runs the affairs of the

territory he heads.

Usage / Concept

In the Old Testament, the verb ilm is used in both human and theological terms.

In the human usage, man is the subject of the verb whose role is that of ruling or
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overseeing the affairs of men. In the theological term God is the subject but never the

object. Nel notes that in both the Old Testament and the ancient Near East, God is viewed

as king of the world, the gods, the nations, and Israel(960). The concept of God as king,

or human king as God, is well attested to in the ancient Near East. In Babylon, Egypt,

Mesopotamia, and Syria for example, the gods are seen as kings and kings are seen as

deified humans or sons of the gods (Nel 956).

The Old Testament also has a developed theological concept of kingship. In the

Old Testament, kingship is seen as a sacral / divine institution. The idea of God as king is

prominent especially in Isaiah, Jeremiah, and Zechariah. It is also dominant in the

Psalms, Daniel and Malachi. The royal formula ilm hwhy denotes the absolute rule of

Yahweh over not only Israel, but ‘the nations’ and the gods. This idea of God as king is

argued by some scholars to be in Israel even before the exile and is said to be rooted in

the theology of the ark and Zion.

The association of human kings with God is also prominent in Israel, however,

the idea of deification as in the ancient Near East, is not prominent. On the contrary,

anointed by God, the human king is viewed as God’s vice- regent and hence expected to

obey the law and failure to do that attracts criticisms from the prophets especially in the

pre-exilic period.

There is also an eschatological / messianic concept of kingship which is given a

Christological interpretation in the New Testament. The root of this is in God’s covenant

with David, to establish his line forever. The decline of the re-establishment of the

Davidic dynasty after the exile led to the re-interpretation of the covenant. This is

prominent in the Royal Psalms; God is said to be the ideal king promised to come from

David’s line. The Davidic covenant in 2 Samuel 7:16, the adoption of the king as a Son

of God in Psalm 2, and the characteristic reign of the promised Davidic King (justice,
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peace, sovereignty, righteousness, ecetera). led to an eschatological and Christological

interpretation. These were never realized in any Judahlites king, hence God is the

promised Davidic king whose rule is characterized by peace, justice, righteousness and

sovereignty, this is to display the characteristics of a shepherd who will shepherd his

people in justice and righteousness through his loving care (963). Therefore, melek is

semantically related with ro’eh interms of the concept of ruling with tender care with the

administration of justice, righteousness and mercy on the subjects.

3.7 EXEGESIS OF SELECTED TEXTS

3.7.1 EXEGESIS OF PSALM 23

Having established the background study of the shepherd motif from the ancient

Near East and the Old Testament, we shall in this chapter concentrate on the exegesis of

some selected texts that would broaden the scope of our understanding of shepherd motif

enshrined in the Old Testament. In the light of this the following texts will be examined;

Psalm 23, Ezekiel 34, Zechariah 11:4-17, Jeremiah 23:1-8 and Isaiah 40:1-11.

Prior to examining the above texts, it is worthy of note to determine the different

literary genres, its significance is to help the exegete interpret the given texts correctly.

From the Psalm we see poetic and metaphorical expression of the shepherd motif, in

Ezekiel we see the figurative expression of the shepherd motif and Zechariah is complex

and highly debatable among scholars as to what genre is expressed. However, three

genres have been detected namely; the poetic, metaphorical and the figurative. Both

Jeremiah and Isaiah maintain the figurative and messianic expressions of the shepherd

motif. The researcher shall examine the above texts individually;

3.7.2 Background

Psalm 23 is the most familiar text and most widely read Psalm. Most scholars

believe that the background pictures a member of the cultus community who expresses
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his confidence and trust in Yahweh his shepherd who saves him from all his foes and

gives thanks to God at the banquet in the house of the Lord v6. Kraus (305) agrees with

the Masoretic rendering observes that the psalmist is someone belonging to the

community of believers, who in the house of the Lord has experienced supernatural

blessings, who vacate the temple trusting Yahweh and speaks of his vow that “I shall

return to the house of the Lord…”. Other scholars like Roberts (3) quoted “Psalm 23

Song of Passage” in Lundbom (6) suggests David as the author of the Psalm against the

backdrop of fleeing from his son Absolom. It is likely that this Psalm belongs to the same

period with Psalm 27:4 and Psalm 63 which speak of David retreating with his faithful

followers to Kidron valley and Mount of Olives into the plains wilderness of Judah when

counseled by Hushai to pass over to Judah as quick as possible for the safety of his life

(Keil 134).

3.7.3 Authorship and Date

From the title, the Psalm is that of David dwdl. However, Eiselen (526) objects

this and said “His [the Psalmist] clear dependence upon the prophets and the reference to

the temple (v.6) shows that the Psalm cannot be Davidic. It is a product of the Persian

period and came from a soul richly endowed with religious feelings.” Adeyemo(26)on

the other hand agrees with the former that David who “was a shepherd boy, musician,

warrior and king,” wrote the Psalm and others making a total of 73 Psalms out of the 150

Psalms in the Psalter. Comparing Adeyemo’s portrayal of David and Eiselen’s portrayal

of the anonymous psalmist, it is not unreasonable to say that David wrote the Psalm.

Eiselen’s proposal is highly hypothetical. The view of the other scholar seems quite

reasonable to see the author of the Psalm as a shepherd boy and a king, it is not surprising

that David was familiar with the shepherd vocation and thus can freely use it as an image
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of Yahweh in relation to his experience of Yahweh’s caring which embraces feeding,

leading, guiding, protecting and restoring attitude toward his servant.

In terms of religious piety one of the pious men of the Old Testament is certainly

David. This is expressed in his love for the law, willingness/readiness to forgive and

repent, love for the house of God, etc. hence, he can also be described as “a soul richly

endowed with religious feeling”. Though the temple was not built in David’s life time, he

had the desire to build it and he also spoke of God’s presence (2 Sam. 7:18), thus, the

temple or house of God in Psalm 23:6 can mean the presence of God or before the ark of

the covenant and these are all familiar to David.

However, the authorship of this Psalm is highly ambiguous among Biblical

scholars. Two scholars Merrill and Vogt analysed the authorship through the instrument

of this genre as a royal Psalm for the fact that it praises a king who indeed is a shepherd

but this too is highly hypothetical. Keller (15) and Yilpet (21) suggest exegetical

evidence looking at the superscription for the construction dwdl the preposition l may

mean the following – “belonging to David”, “to David”, “for David” and “in honour of

David”. Additionally Dillard and Longman III (215) translate the preposition l preceding

dwd as “by”, “of “about” for Davidic authorship. All of these are indeed possibilities. The

writer subscribe to the later option for it correlates with the Sitz im Leben of the Psalter. If

David is seen as a shepherd boy and the promises confirmed on him as the shepherd of

Yahweh’s people, there is every possibility to attribute authorship to him. The NIV

footnote agrees with Davidic authorship of the Psalm. We do recognize the fact that other

interpretive school of thoughts may vary slightly from mine analysis and opinion.

Nevertheless, we subscribe to the Masoretic rendering and other scholars who maintain

Davidic authorship.
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There is no consensus among scholars as to the time of composition. Most

scholars posit the exilic period as the most probable date of composition looking at the

shepherd metaphor in the Exodus experience as proposed by Milne (237-47). For it

provides hope for the exiled community cut off from home and temple. Another school of

thought sees the pre-exilic period as the most favourable date of its composition for it

echoes the early life of David and his kingly rule as the shepherd-king close to Yahweh’s

heart, which becomes Yahweh’s ideal stamp of approval. This study favourably submits

to the later opinion. If we accept Davidic authorship, it then means David wrote the

Psalm out of his own experience when he spent his early years caring for sheep (1 Sam.

16:10-11). The Psalm could possibly be written in David’s life time (1011-941BC) or

shortly after.

3.7.4 Purpose and Theology

The meaning of a given text owes its importance to the purpose and theology of

the text. Its placement in Psalms is to stress the care of Yahweh to an individual apart

from the popular opinion of his communal care for Israel. In its theology, it pictures a

distinct quality of God as a caring shepherd and a dependable guide, provider and

protector for those who trust in him. An attitude of submission and obedience to him

would result into the hope of eternal life and security. Other theological content in the

Psalm gravitates around faith and trust which are very strong theology in Psalm 23.

Additionally, the purpose of the Psalm is to express God’s care for the righteous and his

righteous acts in relation to his people who are seen as his flock which further encourage

them to have trust and confidence in him despite odd situations.

3.7.5 Structure

There are basically two major schools of thought who believe the structure of the

Psalm has two to three imageries or metaphors. The first school of thought maintains that
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vv1-4 deals with Yahweh as the shepherd and vv5-6 as Yahweh the Host. Scholars who

submit to this division are Anderson, Kraus and Craigie. On the other school of thought,

the structure is further divided into three parts with three basic images thus vv1-2 the

shepherd, vv3-4 the wanderer and vv5-6 the Host. Scholars belonging to this position are

( Weiser, Briggs, et al).

Looking at the two suppositions by these scholars, there is every tendency to

believe the two positions. Nevertheless, we would rather opine that the image of the

shepherd is what is predominantly found in the Psalm from the very first verse to the very

last of the verse. Supporting this argument is the analysis of L. Kohler who posits that

Psalm 23 is a continuously uniform hymn in which only one single picture of the

shepherd controls the Psalm. Therefore, the researcher’s structure is thus; Yahweh the

shepherd vv1-4 and shepherd as host vv5-6.

3.7.6 Genre

Majority of scholars like Gunkel, Anderson, Kraus and others have identified the

genre of this Psalm to be a Psalm of trust or confidence of an individual while others such

as Craigie seem to place it in the communal Psalm in the wider context. The reaction to

the later view is that it does not have enough or sufficient or substantial evidence to prove

that it is exegetically and legitimately communal in context. Perhaps these scholars have

jumped into appropriation rather than investigating the issue through exegetical process,

which this work, seeks to argue and address. Meanwhile, the meaning of the text has to

be determined or drawn before any application is done.

3.7.7 Exegetical Comments

Having established the structure of the Psalm, in this research, the former view is

admitted due to its exegetical evidence of the picture of the shepherd that is found

controlling the text.

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3.7.7.1 Hebrew Text

Ps 23:1- 6
.zr*j=ý# ýa hyz
! ( ydyh ` = zmmr=m! 32
` + dd[dl
.htl
[ y
@ t&h~+ nmjtm
| = hmuly
@ ^ htx
[ hB
@ z
! +h~ ýaD
# \ nmýt+B! 3

.mma= /ym
^ l
^ = ddx
\ uhl
# G@=y=mb
^ = htj
[ t@+h~ bbmah
@ + hap
! =t~ 2

hd[M*y! yhý
* uhÁ
^ ! yz` ýzhý
` uýa
! ndm \ *l=x^ ýhaB@ = llý@ uhÁ
@ ! > G^ 4
.htm
[ j
% t&h~+ yM*y@ ;ht#+ya
^ =mW! ;f=b=a!
.yhd`z
` + hrmÁ
! haýz
! ( /m#Vb
# ^ ht*+VD
^ [ hzz
` +x( dat#\ /jl
* =a% htp
~ l
* = lz(yh
& ^ 5

lý
\ l
( = yd`yh+unhbB
@ = hhb
! =ad^+ hyj
` ^ hmh@+ulÁ* htWpD
[ +zh+[ drj
# d#` bmf lý^ 6

3.7.7.2 Translation of the Hebrew Text.

1
The LORD is my shepherd, I shall not want;
2 he makes me lie down in green pastures.
He leads me beside still waters;
3 he restores my soul.

He leads me in paths of righteousness

for his name's sake.
4 Even though I walk through the valley of the shadow of death,

I fear no evil;
for thou art with me;
thy rod and thy staff,
they comfort me.
5 Thou preparest a table before me

in the presence of my enemies;

thou anointest my head with oil,
my cup overflows.
6 Surely goodness and mercy shall follow me

all the days of my life;

and I shall dwell in the house of the LORD
for ever.
(RSV)

Yahweh the Shepherd (vv1-4)

A critical examination of this Psalm especially from vv1-4 reveals that the text is

free from any textual dittography and emendation. And so the translation is smooth. The

poet begins with yur hwhy which is translated “The Lord is my shepherd”. But Kraus
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(306) raises a question that how can this sentence consisting of two nouns be understood?

Kohler (228) opines that vs1 has a polemic connotation if the subject of the sentence is

taken to be yur and hwhy to be the predicate, the meaning would definitely change, it may

mean that another god assumes the position of Yahweh as the shepherd which is

falsehood and a misconception and misinterpretation of the Psalm which this research

noted in its statement of the problem.

The Lord is grammatically functioning as the subject of the sentence on which

verses 2-6 are supporting verses to the hwhy. The Psalmist makes Yahweh his personal

possession in the image of a shepherd. Recalling the ancient imagery, this is also used by

the traditions of the Near Eastern that the king is the shepherd of the people. Also in the

cultic tradition of Jerusalem Yahweh is glorified as the shepherd of Israel (Ps 80:1). This

understanding is found in other Old Testament related texts such as Pss 79:13; 95:7;

100:3 and Isa. 40:11. It is interesting to note that the expression of trust and confidence of

an individual in this text is always associated with the metaphor of a shepherd and his

flock. The Psalmist confidently calls Yahweh his shepherd, an image depicting literally

one who takes care of his flock in feeding, guiding, protecting and leading. And this is

the experience of the Psalmist. Although the grammatical position of the yur is seen as

the object of the sentence. The exegetical evidence in this construction suggests ‘my

shepherd’ is in the possessive noun in which the Psalmist acknowledges and professes

Yahweh to be his only and one shepherd who takes care of him. Looking at the poetical

analysis of this construction “The Lord is my shepherd I shall not be in want” belongs to

synthetic parallelism in which the second idea builds on the first idea; other

developments are seen in the construction of the succeeding sentences (Kraus 307).

The Psalmist also uses the word Yahweh in his confession which is also the

covenantal and personal name of God used to refer to the God of Israel exclusively. In
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using this name, the psalmist did not generalise the shepherd’s role to any or every deity,

but to the God of his forefathers. The name appears as the subject of the sentence. The

absence of a strong verb in relation to the name suggests that it is stative. It denotes that

Yahweh is continually and unceasingly the shepherd of the psalmist. The implication of

this verse is that there exists an intimate relationship between the shepherd and the sheep.

This work is not the first of its kind but as one examines the shepherd motif in the Old

Testament one discovers that a lot has not been explored by the Western interpreters, who

championed biblical interpretation, it was when the researcher went out on a practical

research and met with first-hand, experienced Fulani shepherds, who commented on their

responsibilities and the relationship that exist between them and their flocks that he

discovered the short coming of Western interpretation in African context. During this

process one is surprised to discover some overlay of truths that have not been revealed

before. For example, there was a time the researcher came into close contact with one

Fulani shepherd named Alhaji Ardo Idrisa who happened to stop him for a ride to a

village called Mbulatawiwi in Southern part of Borno State. The researcher interviewed

him on his role as a shepherd and the relationship existing between him and his flock.

This was his remark. “Every cow has its own name peculiar to others”. He maintains,

“When that name is called, it is only the cow bearing that name that will respond”. This

confirms the postulations of Meyer that “the Eastern shepherd knows all the particulars of

each of his sheep ranging from genealogy, defects, temper to tastes, which is embodied in

the name of the sheep” (157). This shows that shepherd-sheep intimacy is necessary for

effective pastoral ministry, because it gives full information about a particular sheep and

the level of relationship existing between the sheep and the shepherd.

A couple of months later, the author interviewed another Fulani shepherd named

Adamu Idrisa while shepherding his flock at the out skirt of Theological College
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Northern Nigeria’s compound, when asked the same question, he offered the same

explanation as above, except with a modification that, there is a special name that applies

generally to all the cows. When the shepherd calls that name they all will respond

spontaneously. This further suggests that there exists a level of intimacy between the

shepherd and the flock. He also maintains that much attention is given to the weaker ones

in terms of feeding and caring. He also said the flocks are carried to the stream three

times a day to drink. This is to tell us that caring is very central for the shepherd’s role.

The local understanding of the shepherd can be concrete ground for building biblical

understanding of shepherd motif presented in the Old Testament.

Literally, a shepherd is a keeper of sheep and possibly, goats or cattle. In the

ANE, it is used metaphorically for kings and rulers because of their parallel roles to that

of shepherd. In this context, the latter is more appropriate; the object of the shepherd is

not a flock of sheep but the possessive ‘my’ referring to the psalmist. Thus, Yahweh is

metaphorically a shepherd to the Psalmist; he (Yahweh) relates to/deals with him (the

psalmist) as a responsible or good shepherd does to his sheep. It further entails the kind

of relationship that exists between the shepherd and the sheep. Meanwhile, in exploring

the research question, Danladi Adam a typical Fulani shepherd was examined. In the

process he shared his tragic experience during the Jos 2001 religious crisis, where he lost

some of his cows and a brother. Inspite of his tragic experiences he was willing to be

questioned and gave information valuable to this research. He maintains that every cow,

goat and sheep has peculiar name distinct from the other, he stresses that every young one

born in the family of the flock is named after its mother. It then means that when the

mother of any of those is called the little ones will equally respond with her. This also

explains the fact that relationship existing between the shepherd and his flock is a

primary factor that led to the responses.

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The fourth man on the interview list is the researcher’s student in Hebrew. Aminu

Masoba was a typical Fulani shepherd before his conversion to Christianity. From his

experiences when asked the same question he offered quite a revealing truth. He asserts

that the names of cows vary from one clan to the other. He said “If a clan maintains the

brown herd then all the brown cows have their peculiar names distinct from those clans

who have other colours”. This explains the diversity and peculiarity of one flock to the

other, which will help the shepherd know how best to attend to their distinctive needs. In

other words, this explains the diversity of the interrelationship existing between the

shepherd and his flock and the responsibilities of the shepherd to his flock.

From the above excerpts one can see how informative, educative and

transformative this thought revealing truth can help one to see the various dimensions of

the shepherd motif in the Old Testament, which is gearing towards restoring the pastoral

praxis and its significance that was lost over the years in Nigerian Churches. The

question this research must begin to ask is, does the Church clearly known that she has

lost the originality of her pastoral praxis and significance? How informative, educative

and transformative is the Church in terms of restoring the dimensions of the shepherd

motif? One must honestly confess that most shepherds have lost this sense. A practical

example is the researcher’s personal experience when he was reflecting on the shepherd

motif in the Old Testament. Two notable realities came into his mind. A shepherd’s

experience as a leader of a pastoral care group at TCNN Bukuru, where he teaches. In the

later experience, the researcher observed in the congregation the absence of pastoral care.

This to some extent has affected the lives of the flock in terms of caring, guiding, feeding

and protection. It was discovered that the major problem was the inability to know the

sheep particulars such as genealogy, temper, defects and name. Distance too was a major

problem. But the sheep also did not open up its problem for the shepherd to detect
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immediately and suggest solution. It became clear that there was a vacuum that needed

to be filled. The various dimensions of the shepherd motif in the Old Testament

especially Psalm 23, Ezekiel 34, Zechariah 11, Isaiah 40:11 was vividly understood. May

be the story would have been different.

The second experience was the researcher’s pastoral care group where two of his

members were found wanting, one was expelled from the college for theft and the other

silently committed suicide. It did not occur to the researcher neither was he informed that

these students were having serious problems. As the leader of the group he was not

sensitive enough to detect their problems. It was not possible to know their worries and

predicaments until it surfaced. In this context we clearly saw the inability to come to

terms with the particulars of each of the sheep’s genealogy, defects and temper, which

would have educated one more about each of the sheep identities. It was also observed

very closely the loss of the pastoral praxis and significance when compared with the

shepherd motif in the Old Testament. One realised how uninformed and uneducated one

really was. Within the same context one discovered the gap that existed between the

shepherd and the sheep, that proximity was not there, hence the relationship was far apart

which resulted to these tragic experiences.

The next phrase that draws attention in the text is rsja al translated “I shall not

be in want” (NIV); “I shall not want”(RSV, NASB,). This translation is very close to the

Masoretic rendering. Many scholars are of the opinion that the construction is what gives

meaning to the whole sentence. Similarly, the researcher agrees with this position and

further elaborates that the shepherd motif is rooted and developed from this verse because

all the caring, protecting, leading and guiding hangs on the same verse. Because Yahweh

is his shepherd therefore, he lacks nothing. This same phrase rsja al “I lack

nothing”(JB) gives the impression and pictures an individual member of the cultus
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“flock” who expresses confidence that he is sheltered under the benevolent and powerful

lordship of his shepherd and therefore suffers no need (Kraus 307). It should be noted

that the shepherd metaphor of the ancient Near East tradition forbids the charming way

Psalm 23 may be understood. A parallel text of the ancient Near East to the text under

investigation is the hymn of shamash. Kraus writes

A text from Mesopotamia also can report about a deity’s

benevolent and powerful office of shepherd. You take care of the

people of the lands altogether; whatever the king and ruler, caused

to be brought is everywhere given over to you. All who have

living breath you pasture (307).

In general terms both the ancient Near East Text and Psalm 23 clearly

demonstrates simply shepherd’s provision. Craigie (206) notes that this is more than that

it recalls God’s care and provision for his flock during Exodus experience and after. (See

also Deut 2:7) “You have not lacked a thing”. The same verb rsj hasar is used in Psalm

23 which also gives clear indication of the Exodus undertone which extends throughout

the shepherd metaphor as we noted in the studies of Milne and Freedman in chapter two

of the literature review.

In verses 2-3 the shepherd motif further extends giving us the nature of the

shepherd’s role in terms of guidance and provision. We could also see a continuous link

with the echoes of Exodus experience which tells us of the shepherd’s care in terms of

leading his flock to a good pasturage, this is to refresh the flock in other words to bring

back the vigour of life. Craigie (207) notes also that the verb lhn nahal “to guide” is both

used in Exodus 15:13 and Psalm 23:2 which further gives the role of the shepherd. The

shepherd does not only lead the flock to green place but to watering places. Here also the

Psalmist emphasizes that the shepherd leads his flock not over dried fields but to
 127

succulent pasturages and best water holes which is quiet where the flock may satisfy their

thirst without haste. It also speaks of water in abundance where the flock could confide in

appreciation to their shepherd for the care he offers them. Apart from the material

comfort is the spiritual nourishment and happiness of being led into path of righteousness

or proper path (Kraus 307). The whole embodiment of care rest on the fact that Yahweh

leads the psalmist for his name’s sake, this further entails that it is not the psalmist own

effort which enables him to live righteously but Yahweh does it for the glory and honour

of his name (Oesterley 183).

However, Craigie (207) sees the expression “for his name’s sake” to associate the

metaphor with Exodus and wilderness experience because of the same expression found

in Ps.106:8 in the context of deliverance from Egypt. Here the psalmist expresses his

confidence of divine guidance and refreshment to continue in the future because he has

recently experienced such blessings in the past. The Exodus undertones indicate the

Psalmist expectation is based on the solid foundation of Israel’s faith during Exodus and

wilderness journeys. In vs 4 the Psalmist expresses another dimension of faith and

confidence in his shepherd who protects and delivers him from his enemies. Most

scholars believe that occasionally flock may wander through dark valleys in search for

good pasturage and water holes to drink from (Kraus 307). This verse also captures the

dangers of travel through twmlx ayg which is translated “the valley of death’s shadows”,

“very deep shadow” or “valley of darkness”. Oesterley (184) argues that the reading

should be Zalmut which is translated “shadow of death” but a cursory look at the

Masoretic rendering reveals that the reference being made is to the dark ravines which

abound in Palestine. The Psalmist assures himself with Yahweh as his shepherd he fears

no harm in passing through such valley of death for Yahweh guides and protects him

with his rod and staff.

 128

The last part of the verse “your rod and your staff, they give me comfort” is

strengthened by the description of the shepherd’s rod and staff argues Roberts(12-13). He

continues to say the rod of the shepherd is two feet long which is used to defend lions and

bears, as well as serving as a guiding stick. On the other hand Lawson (127) opines that

.the other weapon is the staff which serves its role as being hooked at the end so as to pry

the flock loose from thickets. Briggs (209) further elucidates that the staff serves as a

support in walking while the rod serves the function of giving blows. More importantly

the two weapons serve the function of providing protection for the psalmist who is the

sheep. Looking very closely to the confession of the psalmist “even though I walk

through the valley of the shadow of deep darkness…”the fear is taken away because of

the protection of the shepherd. This verse proves and supports the theory of the shepherd

motif of untiring desire to care.

Shepherd as Host (vv 5-6)

The last two verses pose some difficulties among scholars. Majority of scholars

believe that there is the evidence of change of pasturage as the case may be. This is

shown by the expression of the petitioner declaring Yahweh as his host by spreading out

his table before him in the presence of his enemies (Kraus 308). This research slightly

departs from the popular opinion of what others seem to posit, but further enlightens the

intellectual community of faith that a cursory examination of the verse further elucidates

Yahweh’s role as shepherd in the form of a host. This study supports the brilliant

exposition of Roberts (14) that vs 5 re-echoes the ancient practices of winter to feast in

front of the starving prisoners of war as recorded in Judges 1:7 “And Adoni-bezek said,

‘Seventy kings with their thumbs and their big toes cut off used to pick scraps under my

table. As I have done, so God has repaid me’ and they brought him to Jerusalem and he

died there”. Despite the hostile enemies of the psalmist the Lord being his shepherd
 129

provides food for him to be nurtured. The verse continues to say within the context of the

hostile environment thou anointest my head with oil, my cup overflows (KJV). This also

pictures Yahweh’s powerful hand of protection over the psalmist while his enemies look

on (Kraus 308). The symbol of oil in the text calls for an attention. Of what significance

is the oil? In the ancient Near East tradition, literally the oil is used for healing the

wounds of the sheep. It also symbolises royalty or favour. This is a special favour the

Psalmist experiences which also pictures the bountiful care of Yahweh his shepherd and

host. The last portion of verse 5 says my cup overflows Leupold (214) opines that this

“cup” is one of both body and spirit. Both entities are wonderfully nourished by the

shepherd in providing food and sustenance. It is apparently clear that the shepherd motif

of caring is expressively seen in the shepherd’s feelings and actions toward the sheep.

My cup overflows this translation is not far fetch from the Masoretic rendering, for

it depicts the contextual meaning of the text. A cursory look at the text reveals a

continuous flow of thought which has link with the other syntactical construction of the

verse. The cup which overflows is the cup given by the shepherd host which pictures a

benevolent shepherd host who makes abundant provision for the needs of his guest

(Anderson 199). In this verse we would see the caring motif of shepherd host towards his

sheep. In the last verse which is v 6, it continuous with goodness and mercy shall follow

me. Anderson further stresses that the Psalmist in this verse expresses another confidence

in Yahweh his shepherd host whose welfare is further being taken care of. In the previous

verse the Psalmist expresses his feelings as being surrounded and pursued by enemies,

but now there is a great transformation of his circumstances, he is no longer being hunted

down by his enemies, but the Lord’s mercy and goodness will be the characteristic of his

whole life. What give him this confidence are the present and past experiences of the

Shepherd’s provision and protection over his life that makes him to confide in the
 130

untiring care of the Shepherd host. Craigie (208) argues in a more positive way that dsj

bwf translated “goodness and mercy” re-echoes the language of Exodus and wilderness

experiences which comes to a climax that the God of covenant who in the past had shown

his loving kindness to his people in their redemption would also continue to do so in the

future.

The last section of verse 6 calls for attention “and I shall dwell in the house of the

Lord forever” A critical observation of this construction reveals an interesting scenario, if

we begin with the fact that one who was persecuted, oppressed and pursued has indeed

found protection and comfort while his enemies look on. The positive confession of trust

by the Psalmist indicates a radical change and transformation. Now, he is pursued by dsj

bwf Yahweh’s goodness and mercy instead of the enemies’ pursuance and insult. The

palmist has gotten this asylum by the provision of the Temple where Yahweh dwells or

lives. The Masoretic rendering gives us the original meaning hwhy- tybb which is

translated in the house of the Lord this rendering also means the petitioner will ever live

in the presence of Yahweh forever where he will be sheltered by the benevolent, caring

and untiring shepherd host.

From the exegetical point of view right from the very first verse to the end of the

verse we have identified and justified the assertion that shepherd motif is the prominent

theme of Psalm 23. We have also seen the nature, form and motif of the shepherd which

makes it distinct from other texts that contains the metaphor of a shepherd. The untiring

desire for care by the shepherd is quite significant, because it gives the basis for the

understanding of shepherd motif in the Old Testament.

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3.8 EXEGESIS OF EZEKIEL 34

3.8.1 Background

The background to the book of Ezekiel stems out of exilic context of the prophet’s

declarations. In other words Ezekiel prophesied to the children of Israel already exiled in

Babylon. Although, the central message revolved around individual moral responsibility.

Being from a priestly line his message is also soiled with visions of the temple, cultic

regulations, purity and apocalyptic discourse of various dimensions (Dumbrell 151). The

book’s unity is more comprehensive than any book of the Old Testament.

3.8.2 Authorship and Date

The authorship of Ezekiel has never been criticized until the 19th and 20th

centuries, where scholars postulate divers views on the content, context and theology of

Ezekiel’s prophetic declarations. Meanwhile, in the early years of critical scholarship,

Ezekiel works remained impressed with single personality that permeates the book.

(Dillard and Longman III 316). This view is also supported by Gray (198) in which he

notes “no other book of the Old Testament is distinguished by such decisive marks of

unity of authorship and integrity as this” (198).

Dillard and Longman III (316) further observe the tensions of these critical

scholars with the book, that “how could Ezekiel be a prophet of strong sense of social

justice and also a priest having detail knowledge of the temple and ritual regulations”?

Other area in which Ezekiel was heavily criticized was the book’s complex of visions and

allegories. However, this dispute on variables ruled above is a challenge to modern

scholarship, but scholars still hold that Ezekiel is no doubt an accepted work of single

authorship and integrity.

The book’s date has been unanimously agreed by scholars that it stems out of

exile. Dumbrell(151) opines that the book covers Ezekiel’s ministry to the exiles in
 132

Babylon prior to the fall of Jerusalem in 587/586BC. Except that some critical scholars

are of the opinion that chapter 1:1 which records Ezekiel’s early age relate with King

Jehoiachin’s reign exiled in 597BC. But even with that he is still considered by the

deportees the king in exile.

It should be noted that Ezekiel is the only book in the Old Testament that contains

considerable precision of dates than any book of the Old Testament. The NIV study Bible

notes that twelve of the thirteen references specify times when Ezekiel received a divine

message and the other is the date of the arrival of the messenger who reported the fall of

Jerusalem (33:21). We can therefore draw a logical conclusion with all certainty that

Ezekiel received his call in July 593BC, he was active for 22 years and his last dated

oracle being received in April 571BC (29:17).

3.8.3 Purpose and Theology

The purpose and theology of any given text usually stems out of its occasion.

From the text itself, it is apparently clear that the context is exilic. Ezekiel was among the

Jews exiled to Babylon in 597 BC by Nebuchadnezzar before his prophetic calling and

declarations. One would have expected Ezekiel to firstly bring message of consolation,

hope and restoration, but on the contrary during his early years of ministry, he faithfully

declared to his fellow exiles the harsh, heart-rending, hope crushing and impending

judgments as we find in chapters 1-24 (Barker 1226).

R.K. Harrison in his studies notes that “Ezekiel was not so much a manual of

theology as the expression of the divine word spoken to men. In this case it was

communicated in a variety of ways to a demoralized and unhappy remnant in exile, and it

is only against such a background that the distinctive contribution of Ezekiel can be

appreciated” (852). Nevertheless, the theological message of Ezekiel revolves around a

number of readings grouped together. Dillard and Longman III rightly observe that such
 133

groupings are as follows. The Holiness and Transcendence of God, which captures sin as

an affront to God’s holiness. And that rebellion and idolatry will no longer be ignored by

Yahweh, so the exile would produce a purged people ready to live in obedience to God

(325). Another interesting theme is the theology of grace and mercy of Yahweh. Even

though Judah and Jerusalem would be judged, a message of hope is given to the remnants

who will survive the exile.

The book of Ezekiel also stresses the sovereignty of God which pictures the

rulership of God over and above the affairs and destiny of other nations apart from Israel.

Individual responsibility is another dimension of Ezekiel’s theological message. Having

seen the generations of Israelites who had lived in rebellion against God and his covenant

stipulations, Ezekiel still emphasizes the individual consequences of both obedience and

transgression (18:1-32; 33:10-20). It should be noted that Ezekiel’s message also calls for

corporate responsibility, where the shepherds of Israel were charged with lack of caring

for the sheep.

For the sake of our research, this last segment of Ezekiel’s theological message

directly affects the concept of shepherd motif in the Old Testament, where the shepherds

of Israel were contrasted with the care and loving kindness of Yahweh to Israel.

3.8.4 Structure

A full grasp of the literary analysis of Ezekiel’s macro-structure would give us a

better understanding of the placement of Ezekiel 34. Dillard and Longman III(320-321)

unanimously consent with other scholars that the book’s mega-structure falls in the

following categories.

i. Judgment on Judah and Jerusalem (1-24).

ii. Oracles against foreign nations (25-48).

iii.Blessing for Judah and Jerusalem (33-48).

 134

Looking very closely to chapter 34, one sees a complete exegetical unit made up

of two main sections vv 1-16 and 17-31. For the purpose of this study the writer

examines chapter 34 with the following consideration

Vv 1-10 Judgment on Shepherds.

Vv 11-16 Yahweh’s Shepherd role

Vv 71-23 Judgment between Sheep and Goat

Vv 24-31 Ideal Shepherd and a Blessing

3.8.5 Genre

Identifying a particular genre in a given text has bearing on its interpretation. That

is why “in studying any material in scripture be it a topic or an idea characteristic to a

book or parts of it, one must employ a suitable method of study on a text or texts” (Yilpet

29). In our premier text chapter 34, Ezekiel exhibits a high sense of poetic and symbolic

language in his utterances to convey his message to his audience. This opinion is strongly

supported by Dillard and Longman III(320-321) and further elaborates by K.

Harrison(846). The writer examines that the most appropriate genre that runs throughout

the chapter is prophecy; this is strongly evident by the presence of what we technically

call “prophetic oracular formula” hwhy ynda rma hk which is translated “thus says the

Lord” in vv 2,10,11,17 and 20. This device usually precedes the prophet’s message. The

prophet also uses another form of authenticating his message of divine source by means

of hwhy rma translated “says the Lord” in vv 15 and 30. It is usually appended at the end

of the prophetic declaration. These are ways of identifying the message of the prophet is

from divine origin.

3.8.6 Exegetical Comments

Having established the grounds for proper exegesis, the writer’s intention is not in

any way to give every detail instead to primarily focus on some crucial issues within the
 135

text that has bearing on the concept of shepherd motif. In this respect we shall examine

this text exegetically following the structure analysed. Before then lets consider the

Masoretic Text.

3.8.6.1 Hebrew Text

abeÞN"hi ~d'§a'-!B, 2`rmo*ale yl;îae hw"ßhy>-rb;d> yhiîy>w: WTT

Ezekiel
34:1
Ÿrm:åa' hKoï ~y[iørol' ~h,’ylea] ûT'r>m;a'w> abeäN"hi lae_r'f.yI y[eäAr-l[;
aAlåh] ~t'êAa ~y[iäro ‘Wyh' rv<Üa] ‘laer'f.yI-y[e(ro yAhÜ hwI©hy>
yn"ådoa]
`~y[i(roh' W[ßr>yI !aCoêh;
WxB'_z>Ti ha'ÞyrIB.h; WvB'êl.Ti rm,C,äh;-ta,w> ‘Wlke’aTo bl,xeÛh;-ta, 3
`W[)r>ti al{ï !aCoßh;
~t,ªaPerI-al{) hl'äAxh;-ta,w> ~T,øq.Z:xi al{’ ûtAlx.N:h;-ta,( 4
~t,êboveh] al{å ‘tx;D;’NIh;-ta,w> ~T,êv.b;x] al{å ‘tr,B,’v.NIl;w>
`%r,p'(b.W ~t'Þao ~t,îydIr> hq"±z>x'b.W ~T,_v.Q;bi al{å td,b,Þaoh'-ta,w>
hd,ÞF'h; tY:ïx;-lk'l. hl'²k.a'l. hn"yy<ôh.Tiw: h[,_ro yliäB.mi hn"yc,ÞWpT.w: 5
`hn"yc,(WpT.w:
ynEÜP.-lK' l[;’w> hm'_r' h['äb.GI-lK' l[;Þw> ~yrIêh'h,ä-lk'B. ‘ynIaco WGÝv.yI 6
`vQE)b;m. !yaeîw> vreÞAD !yaeîw> ynIëaco Wcpoån" ‘#r,a'’h'
`hw")hy> rb:ïD>-ta, W[ßm.vi ~y[iêro !kEål' 7
zb;‡l' ŸynIåaco-tAy*h/ ![;y:å al{å-~ai hwI©hy> yn"ådoa] Ÿ~auän> ynIa'ø-yx; 8
h[,êro !yaeäme ‘hd,F'h; tY:Üx;-lk'l. hl'øk.a'l. ynI“aco ûhn"yy<h.Ti(w:
al{ï ynIßaco-ta,w> ~t'êAa ‘~y[iroh'( W[Ür>YIw: ynI+aco-ta, y[;Þro Wvïr>d'-
al{)w>
s `W[)r'
`hw")hy>-rb;D> W[ßm.vi ~y[iêroh'( ‘!kel' 9
ynIåaco-ta, yTióv.r;d'w>) ~y[iøroh'-la,( ynI“n>hi hwI©hy> yn"ådoa] rm;úa'-hKo
10

~t'_Aa ~y[iÞroh' dA[± W[ïr>yI-al{w> !acoê tA[år>me ‘~yTiB;v.hiw> ~d'ªY"mi

s `hl'(k.a'l. ~h,Þl' !'yy<ïh.ti-al{)w> ~h,êyPimi ‘ynIaco yTiÛl.C;hiw>
ynIßaco-ta, yTiîv.r;d'w> ynIa'§-ynIn>hi hwI+hy> yn"ådoa] rm:ßa' hKoï yKi² 11
`~yTi(r>Q;biW
!KEß tAvêr'p.nI ‘Anaco-%Atb. AtÜAyh/-~AyB. Arød>[, h[,’ro ûtr;Q'b;K. 12
Wcpoån" rv<åa] ‘tmoAqM.h;-lK'mi ~h,ªt.a, yTiäl.C;hiw> ynI+aco-ta, rQEåb;a]
`lp,(r'[]w: !n"ß[' ~AyðB. ~v'ê
~ytiÞaoybih]w: tAcêr'a]h'ä-!mi ‘~yTic.B;qiw> ~yMiª[;h'-!mi ~ytiäaceAhw> 13
lkoßb.W ~yqi§ypia]B' laeêr'f.yI yreäh'-la, ‘~ytiy[ir>W ~t'_m'd>a;-la,
`#r,a'(h' ybeîv.Am
~h,_wEn> hy<åh.yI laeÞr'f.yI-~Ar)m. yreîh'b.W ~t'êao h[,är>a, ‘bAJ-h[,r>miB. 14
yreîh'-la, hn"y[,Þr>Ti !mE±v' h[,îr>miW bAJê hw<n"åB. ‘hn"c.B;’r>Ti ~v'Û
`lae(r'f.yI
`hwI)hy> yn"ïdoa] ~auÞn> ~ceêyBir>a; ynIåa]w: ‘ynIaco h[,Ûr>a, ynI“a] 15
 136

vboêx/a, tr,B,äv.NIl;w> byviêa' tx;D;äNIh;-ta,w> ‘vQeb;a] td,b,Ûaoh'-ta, 16

hN"[<ïr>a, dymiÞv.a; hq"±z"x]h;-ta,w> hn"ômeV.h;-ta,w> qZE+x;a] hl'ÞAxh;-
ta,w>
`jP'(v.mib.
`~ydI(WT[;l'w> ~yliÞyael' hf,êl' hf,ä-!yBe( ‘jpevo ynIÜn>hi hwI+hy> yn"ådoa]
rm:ßa' hKoï ynIëaco hn"TEåa;w> 17
Wsßm.r>Ti ~k,êy[er>mi ‘rt,y<’w> W[êr>Ti ‘bAJh; h[,Ûr>Mih; ~K,ªmi j[;äm.h;
18

`!Wf)Por>T ~k,Þyleg>r;B. ~yriêt'ANæh; ‘taew> WTêv.Ti ~yIm:å-[q;v.miW

~k,_yleg>r;B.
is `hn"yT,(v.Ti ~k,Þyleg>r; fP;îr>miW hn"y[,êr>Ti ‘~k,yleg>r; sm;Ûr>mi
ynI+acow> 19
‘yTij.p;v'(w> ynIa'§-ynIn>hi ~h,_ylea] hwIßhy> yn"ïdoa] rm:±a' hKoï !keªl' 20
`hz")r' hf,Þ !ybeîW hy"ër>bi hf,ä-!yBe(
tAl+x.N:h;-lK' WxßG>n:T. ~k,îynEr>q;b.W WpDoêh.T,
‘@tek'b.W dc;ÛB. ![;y:© 21
`hc'Wx)h;-la, hn"t"ßAa ~t,²Acypih] rv<ôa] d[;ä
hf,Þ !yBeî yTiêj.p;v'äw> zb;_l' dA[ß hn"yy<ïh.ti-al{)w> ynIëacol.
yTiä[.v;Ahw> 22
`hf,(l'
dywI+d' yDIäb.[; taeÞ !h,êt.a, h['är'w> ‘dx'a, h[,Ûro ~h,øyle[]
yti’moqih]w: 23
`h[,(rol. !h<ßl' hy<ïh.yI-aWh)w> ~t'êao h[,är>yI aWh…
~k'_Atb. ayfiän" dwIßd' yDIîb.[;w> ~yhiêl{ale( ‘~h,l' hy<Üh.a,
hw"©hy> ynIåa]w: 24
`yTir>B:)DI hw"ßhy> ynIïa]
#r,a'_h'-!mi h['Þr'-hY")x; yTiîB;v.hiw> ~Alêv' tyrIåB. ‘~h,l'
yTiÛr;k'w> 25
`~yrI)['Y>B; Wnàv.y"w> xj;b,êl' ‘rB'd>Mib; WbÜv.y"w>
ATê[iB. ‘~v,G<’h; yTiÛd>r;Ahw> hk'_r'B. ytiÞ['b.GI tAbïybis.W
~t'²Aa yTiît;n"w> 26
`Wy*h.yI) hk'Þr'b. ymeîv.GI
Wyðh'w> Hl'êWby> !TEåTi ‘#r,a'’h'w> Ay©r>Pi-ta, hd,øF'h; #[e’
û!t;n"w> 27
tAjåmo-ta, ‘yrIb.viB. hw"©hy> ynIåa]-yKi W[úd>y"w>) xj;b,_l'
~t'Þm'd>a;-l[;
`~h,(B' ~ydIîb.[oh' dY:ßmi ~yTiêl.C;hi’w> ~L'ê[u
Wbïv.y"w> ~le_k.ato al{å #r,a'Þh' tY:ïx;w> ~yIëAGl; ‘zB; dA[ï
Wy“h.yI-al{w> 28
`dyrI)x]m; !yaeîw> xj;b,Þl'
 137

#r,a'êB' ‘b['r' ypeÛsua] dA[ø Wy“h.yI-al{)w> ~ve_l. [J'Þm; ~h,²l'

ytiîmoqih]w: 29
`~yI)AGh; tM;îliK. dA[ß Waïf.yI-al{)w>
laeêr'f.yI tyBeä ‘yMi[; hM'heªw> ~T'_ai ~h,Þyhel{a/ hw"±hy>
ynIôa] yKiä W[ªd>y"w> 30
`hwI)hy> yn"ïdoa] ~auÞn>
~auÞn> ~k,êyhel{åa/ ‘ynIa] ~T,_a; ~d'äa' ytiÞy[ir>m; !acoï
ynI±aco !TEïa;w> 31
`hwI)hy> yn"ïdoa]

3.8.6.2 Translation of the Hebrew Text

EZE 34:1
Then the word of the LORD came to me saying,
EZE 34:2
“Son of man, prophesy against the shepherds of Israel. Prophesy and say to those
shepherds, ‘Thus says the Lord GOD, “Woe, shepherds of Israel who have been feeding
themselves! Should not the shepherds feed the flock?
EZE 34:3
“You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep
without feeding the flock.
EZE 34:4
“Those who are sickly you have not strengthened, the diseased you have not
healed, the broken you have not bound up, the scattered you have not brought back,
nor have you sought for the lost; but with force and with severity you have dominated
them.
EZE 34:5
“They were scattered for lack of a shepherd, and they became food for every
beast of the field and were scattered.
EZE 34:6
“My flock wandered through all the mountains and on every high hill; My flock
was scattered over all the surface of the earth, and there was no one to search or seek
for them.””’
EZE 34:7
Therefore, you shepherds, hear the word of the LORD:
EZE 34:8
“As I live,” declares the Lord GOD, “surely because My flock has become a prey,
My flock has even become food for all the beasts of the field for lack of a shepherd, and
My shepherds did not search for My flock, but rather the shepherds fed themselves and
did not feed My flock;
EZE 34:9
therefore, you shepherds, hear the word of the LORD:
EZE 34:10
‘Thus says the Lord GOD, “Behold, I am against the shepherds, and I will
demand My sheep from them and make them cease from feeding sheep. So the
shepherds will not feed themselves anymore, but I will deliver My flock from their
mouth, so that they will not be food for them.””’
EZE 34:11
For thus says the Lord GOD, “Behold, I Myself will search for My sheep and seek
them out.
EZE 34:12
“ As a shepherd cares for his herd in the day when he is among his scattered
sheep, so I will care for My sheep and will deliver them from all the places to which they
were scattered on a cloudy and gloomy day.
EZE 34:13
“I will bring them out from the peoples and gather them from the countries and
bring them to their own land; and I will feed them on the mountains of Israel, by the
streams, and in all the inhabited places of the land.
 138

EZE 34:14
“I will feed them in a good pasture, and their grazing ground will be on the
mountain heights of Israel. There they will lie down on good grazing ground and feed in
rich pasture on the mountains of Israel.
EZE 34:15
“I will feed My flock and I will lead them to rest,” declares the Lord GOD.
EZE 34:16
“I will seek the lost, bring back the scattered, bind up the broken and strengthen
the sick; but the fat and the strong I will destroy. I will feed them with judgment.
EZE 34:17
“As for you, My flock, thus says the Lord GOD, ‘Behold, I will judge between one
sheep and another, between the rams and the male goats.
EZE 34:18
‘Is it too slight a thing for you that you should feed in the good pasture, that you
must tread down with your feet the rest of your pastures? Or that you should drink of
the clear waters, that you must foul the rest with your feet?
EZE 34:19
‘As for My flock, they must eat what you tread down with your feet and drink
what you foul with your feet!’ ”
EZE 34:20
Therefore, thus says the Lord GOD to them, “Behold, I, even I, will judge
between the fat sheep and the lean sheep.
EZE 34:21
“Because you push with side and with shoulder, and thrust at all the weak with
your horns until you have scattered them abroad,
EZE 34:22
therefore, I will deliver My flock, and they will no longer be a prey; and I will
judge between one sheep and another.
EZE 34:23
“Then I will set over them one shepherd, My servant David, and he will feed
them; he will feed them himself and be their shepherd.
EZE 34:24
“And I, the LORD, will be their God, and My servant David will be prince among
them; I the LORD have spoken.
EZE 34:25
“I will make a covenant of peace with them and eliminate harmful beasts from
the land so that they may live securely in the wilderness and sleep in the woods.
EZE 34:26
“I will make them and the places around My hill a blessing. And I will cause
showers to come down in their season; they will be showers of blessing.
EZE 34:27
“Also the tree of the field will yield its fruit and the earth will yield its increase,
and they will be secure on their land. Then they will know that I am the LORD, when I
have broken the bars of their yoke and have delivered them from the hand of those who
enslaved them.
EZE 34:28
“They will no longer be a prey to the nations, and the beasts of the earth will not
devour them; but they will live securely, and no one will make them afraid.
EZE 34:29
“I will establish for them a renowned planting place, and they will not again be
victims of famine in the land, and they will not endure the insults of the nations
anymore.
EZE 34:30
“Then they will know that I, the LORD their God, am with them, and that they,
the house of Israel, are My people,” declares the Lord GOD.
EZE 34:31
“As for you, My sheep, the sheep of My pasture, you are men, and I am your
God,” declares the Lord GOD. (NASB).

Judgment on Shepherds (vv 1-10)

A critical examination of chapter 34 reveals a complete exegetical unit in which

the chapter is an extended metaphor of shepherd-sheep, where the leaders and the people

of Israel are represented. In verse one the prophet begins with a phrase hw"ßhy>-
 139

rb;d> which is translated “the word of the Lord”. This characteristic is peculiar with all

the prophets of the Old Testament (Jer.1:1; Mic.1:1; Hos.1:1; Am.1:1). It suggests that

the entire message hangs on this expression. It also indicates that the prophet is exclusive

as far as the message is concern. He is only an instrument for divine transmission. “Son

of man” in this text suggests a mortal being that is charged and ordered to prophesy

against the shepherds of Israel. This is the first indication of the word ro’ehim a plural

form of the singular noun of ro’eh translated shepherd. This word is used to describe

leadership role of the gods in ancient Near East, but in our text it suggests all the different

spheres of leadership cadre in Israel. In Israel the leadership is made up of both higher

and lower sphere; the princes, magistrates, priests, levites, the great Sanhedrin or council

of state and all who were given the responsibility of directing public affairs(Henry

1406). Kiel and Delizsch (80-94) agrees with Henry(1406) and further includes false

prophets and false teachers as part of the ro’eh.

The indictment falls on the leaders of Israel especially kings who fail woefully in

discharging their responsibilities as they should. Yahweh through the mouth of his

prophet declares the inescapability of the shepherds and assures them of his judgment.

Why? because they are guilty of violating the principle of shepherd motif which ensures

caring, protecting, feeding and sustaining. The prophet uses the word yoh a particle of

interjection translated “woe”or “alas”, it suggests in this context a sense of the certainty

of judgment. We could see the prophecy being impressed upon his mind by Yahweh with

this expression “even to the shepherds” which indicates emphasis and the direction of the

judgment on the misconduct of the shepherds. One wanders again with the use of

prophetic oracular formula “Thus says the Lord” by the prophet having said the word

which proceeds from him is from God. How do we reconcile this hermeneutical issue? I

think the interpretation of this is not far fetch from the preceding example we had, which
 140

also focuses on emphasis. This also brings to mind the urgency of the prophet’s

indictment.

In vv 3-6 the prophet now explains why Yahweh is against the shepherds, because

they primarily focus on themselves at the expense of taking care of the sheep. Instead of

giving prime attention to the needs of the sheep, they only prioritise what they would gain

to satisfy their ego. This attitude also reveals the nature of their governance and their

selfish motives. The prophet in characterizing their behaviours makes use of high poetical

language that sounds metaphorical to bring to surface their misconduct. In this

characterization, we could see the demonstration of the use of strong verbs by the

prophet; eat, clothe and slaughter. Technically, when the verbs are analyzed they all

belong to the Qal verbs, they are verbs which occupy a very strategic position in the

Hebrew verbal idea conveying the active mood of the action.

In the Masoretic Text, the prophet uses the following expressions in Ezek.34:3

wlkat translated “you eat” or “you devour”, wvblt translated “you clothe” or “put on”

and wjbzt translated “you slaughter”. It is interesting to note that all of these verbs are

Qal Impf 2mpl(Todd and William 628). These verbs are the product of the rhetorical

question in the text “should not shepherds feed the sheep?” The expected answer should

be in the affirmative: yes! Shepherds responsibility is to take care of the sheep in terms of

feeding, protecting, guiding, sustaining, ecetera. But these shepherds have not dully

played their role in this sense; instead the focus is on themselves. By the virture of this

misconduct and irresponsible behaviour, the principle of shepherd motif is being violated.

It clearly shows lack of untiring desire to care for the sheep. In verse 4 we see an

expanded commentary on verse 3, where the lack of concern is further demonstrated by

the shepherds. It is amazing to see the prophet’s concern on the negligence of the

shepherds over the sheep. “The weak ones were not strengthened, the sick not healed, the
 141

crippled not bound up, the strayed not brought back, the lost not sought” (Translation

mine). This further reveals the attitudes of the shepherds towards the sheep. They

completely forget their theocratic calling and primary responsibility in taking care of the

sheep. Apart from their primary responsibility, the nature of their ruling is with force and

harshness towards the sheep, which to some extent is equivalent to the style of

governance with the Pharaohs of Egypt (Kiel and Delitzsch 84). This art of cruelty

clearly depicts the kind of shepherd Israel suffered from their hands.

Keil and Delitzsch (89) further observe the last clause of the verse, “the flock

were ruled with violence and severity” gives a reflection of Israel’s experience in Egypt

where they were violently treated by their rulers (Ex. 1:13,14). These rulers (shepherds)

adopted the same measures used by the Egyptians’ Pharaohs for the oppression of the

Israelites. In the actual sense the shepherds were supposed to take care of the flock and to

render justice and protection for the flock. But the neglect of primary responsibility

resulted in the suffering of the flock which verses 5 and 6 portray. The flock became prey

to the wild beasts. Why? On the account of their having not been a shepherd. The wild

beast may refer to other nations like Babylon and Egypt .They were indeed ravenous

wolves in shepherd’s clothing who only seek for their own advantage at the expense of

the flock. The above context echoes exilic experience of Israel when they became prey to

the heathen nations around them. The comments of Hitiziq cited by Keil and Delitzsch is

worthy of note

When we find this mournful fate of the people described as

brought about by the bad shepherds and attributable to faults of

theirs, we must not regard the words as applying merely to the

mistaken policy of the kings with regard to external affairs, for

this was in itself simply a consequence of their neglect of their

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theocratic calling and of their falling away from the lord into

idolatry (84).

This research also agrees with the above excerpts, if the whole weight of the

judgment rests only upon the shepherds then the other side of the coin will not be justly

seen as the case may be. But if the neglect is from both sides, that is, the shepherds and

the flock then we are making a good case for their involvement in idolatry which resulted

in the punishment of scattering of the flock and the disposition of the bad shepherds by

the destruction of Jerusalem (Keil and Delitzsch 85). Towards the end of verse 6, we

could see the prophet lamenting over the plight of the flock of the neglect of the

shepherds who have not taken it upon themselves the responsibilities of caring and

protecting the sheep. Daniel Block (283) opines that “this is the most blatant violation of

the shepherd’s role. In the context of our research this is where the shepherd motif of

caring is completely absent. These shepherds neglected their primary function hence

ceased to function as shepherds.

In verse 7 we see the continuation of the flow of thought from the preceding verse

where the shepherds negated their primary responsibility. Still in verse 7 the prophet

resumes in similar statement drawing the attention of the shepherds to listen carefully to

the judgment that would come upon them. The prophet uses /kl which is translated

“therefore”, this is to further stress the certainty of the judgment.

Block (285) sees vv7-10 as the verdict pronounced upon the shepherds of Israel,

these verses give a description of Yahweh’s response to the crises faced by his flock. A

twofold appeal to hear the divine declaration. Vv7-9 leads the reader to expect an

announcement of judgment upon the irresponsible rulers (shepherds) as noted by Block

(285). But if one studies the content of the verse, one is surprised to see that the prophet

went on to focus on the flock or sheep, which also explains the reason why the judgment
 143

would certainly come, because the shepherds have neglected their fundamental role to

take care, feed, protect and seek the flock. Verse 9 also reiterates the same expression

used in verse 7 for the shepherds to pay close attention, why Yahweh would judge them.

Yahweh further declares that the absolute responsibility shouldered on the shepherds

have been exploited by the shepherds for personal gain. Block (285) further comments

that. “For this reason, Yahweh will deliver the sheep from their tyrannical leaders; he will

do that by their removal from office and stopping them from being parasitic. And that he

would hold them responsible”. Block further examines “since the shepherds who had

been appointed by Yahweh to care for his sheep have not only neglected their duty but

turned to be ravenous wolves among the sheep, because of this Yahweh will intervene to

rescue his flock from their grip” (286). It is interesting to note that judgment awaits the

rulers (shepherds) and hope for the flock.

Yahweh’s Shepherd Role (vv11-16)

Vv 11-16 is an exegetical unit which falls under what W. Brownlee (430) says

“hope for the scattered flock” in this segment he opines that it concentrates on what the

rulers (shepherds) of Judah failed to do as shepherds, Yahweh declares he will do.

Brownlee further comments that what John 10 says of Jesus captures the role of the

Messiah as shepherd. It is interesting to note that the content of the verses is what the

prophets accuses the leadership of Israel of having failed to do; those areas of concern are

leading astray of the flock and search for those who were lost. In this situation Yahweh

declares that he would search, rescue and regather the flock of Israel from the nations

they had been preyed upon. And he would care for them as a loving shepherd does to his

flock. Yahweh’s promise to his flock is to return them to their own land and would feed
 144

her on her mountains and ravines. Both her individual and national need will be met by

Yahweh’s Messianic shepherd (Alexander 913).

Judgment between Sheep and Goat (vv 17-24)

In the above verses Yahweh declares he will bring justice among members of the

flock. This justice has nothing to do with external aggression from foreign rulers rather

from within the sheepfold of Israel, especially “those who had taken advantage of the

flock through their position as shepherd would be treated as all other sheep or goats”

(Alexander 913) the rams and the goats as translated by (Cooke 376) are leading men

among the people. Alexander (913) maintains that previous leaders were seen as fat,

sleek and strong because they had fed on the best pasture and drank the best and clear

waters. But out of lack of concern for other members of the flock,

Alexander captures this event and submits

They arrogantly had trampled the rest of the pasture and muddied

the clear drinking water. Vv17-29 they had abused their positions

of strength and bullied the other sheep driving many (vv20-21).

These shepherds would be judged and destroyed (vv16,17,20) for

there would be no irresponsible behaviours for such leaders (913).

From this submission one could see the magnitude of the judgment declared by

Yahweh, because the shepherds failed to be responsible in discharging their respective

duties as they should. The shepherd motif has been drastically abused by these

irresponsible leaders and rulers, hence, the desire for the recovery of the motif is
 145

required, which Yahweh intends to restore. This would shortly be realized in the

succeeding verses.

Ideal Shepherd and Restoration of Blessing (vv 25-31)

These verses further stress the promises of Yahweh and the blessings that would

follow afterwards. It should be noted that this covenant of peace was not the new

covenant. This is a future covenant that would be realized in the nearest future. Firstly it

guarantees the absolute removal of foreign nations (considered as “wild beasts”) from the

land of Israel, so as to live securely. Secondly, Yahweh would bless Isreal with abundant

produce and satisfaction (vv26-27, 29). And thirdly they would live in absolute security

(914).

The absence of famine indicates Yahweh’s abundant provision as a shepherd does

to his flock. Israel would come to the realization that indeed Yahweh was their God and

would consciously feel his presence ever with them and Yahweh would testify that of a

truth Israel are my sheep and the sheep of my pastures declares the lord. The double

declaration of “says the Lord” is an emphatic oracular formula stressing emphasis by the

Lord himself.

A cursory investigation of the text (chapter 34) reveals that the central motif is

that of the shepherd, these shepherds have been identified as the rulers, leaders, princes,

judges and kings, who failed in their responsibilities as shepherds. However, the shepherd

motif which revolves around caring which embraces provision, protection, guidance and

leading is completely absent. But towards the end of the chapter Yahweh assures Israel

through the mouth of the prophet, he will resume as the shepherd, he will care for his

sheep, in terms of provision, protection, leading, healing, seeking and sustaining.

Therefore, from these exegetical evidences it clearly shows and fulfills the

untiring desire of the shepherd motif which this dissertation attempts to fulfill.
 146

3.9 EXEGESIS OF ZECHARIAH 11:4-17

3.9.1 Background

Zechariah’s literary piece is set against the background of the first returnees from

Babylonian exile. In other words the prophet’s ministry took place in the post exilic

period. A closer investigation of the background of the text reveals a similar context with

Haggai. Despite King Cyrus of Persia’s edict for the Jews to return to Jerusalem and

rebuild Yahweh’s temple in 539 B.C. The communities of the Jewish people were faced

with external opposition and variety of personal and practical difficulties, which delayed

the rebuilding of the temple until God spurred Zechariah and Haggai to stir up the people

for the construction of the temple of the Lord. When one studies the background of the

text carefully, we see chapters 1-8 are issues of immediate concern to the restoration of

the community (Dillard and Longman III 428).

3.9.2 Authorship and date

The authorship of Zechariah has been a disputable fact among scholars. Most

Biblical and literary experts affirms chapters 1-8 and chapters 9-14 to be works of two

different authors, until recently Carstasen(504) argues that chapters 9-14 seem to be the

works of an anonymous writer other than Zechariah. Reasons being that chapters 9 and12

each begin with the word oracle as does the book of Malachi; since Malachi too is

anonymous. Other reasons revolve around different literary genres. Carstasen(507)

further observes that there are notable differences in the following(a) chapters 9-14 are

predominantly poetry, while chapters 1-8 are prose. (b) Chapters 9-14 do not contain

vision, while chapters 1-8 use vision. (c) Last 6 chapters do not mention Zechariah, while

the former records that. We can go on and on. But a critical and analytical mind may tend
 147

to pay cursory observation that such arguments are not strong enough to disconnect the

literary unity of the text. It clearly appears that the prophecy of Zechariah emanates from

a single author. This research agrees with the unpopular opinion that Zechariah is the

scribe behind his write up. This research substantiates the fact that writers have different

literary skills of presenting their ideas, so the question of genre and names varies whether

present or not in the two sections are weak to nulify Zechariah’s authorship. Since

scholars have not authentically prove who that anonymous author of the section is as we

find in the study of Isaiah. This study subscribes Zechariah the son of Iddo, as the author

of his book.

Regarding the date of Zechariah being a contemporary of Haggai, both prophecies

are carefully dated. We gathered with certainty that the first utterance comes two months

after Haggai’s associate began to preach in 520 BC. From the background we could see

the certainty that Zechariah is set against the background of the first generation of

returnees from the Babylonian exile, dated to the second year of Darius 520/519BC

(Longman II and Dillard 428).

The central point of Zechariah’s message is captured in 1:4b thus says the Lord

of hosts. “Return (shub/v) from your evil ways and from your evil deeds” the connection

this observation has with the shepherd motif of our study is the fact that the bad

shepherds have been cautious to repent and the Messianic implication of the shepherd is

further stressed by the cruelty of the shepherds which the sheep deserves by also slaying

their noblest leader 12:10-13:1 (Carstesen 507).

3.9.3 Purpose and Theology

The primary purpose of Zechariah was to rebuke the people of Judah, encourage

and stir them up to complete the temple’s building. Additionally, the prophet calls on
 148

Judah to return to the Lord or repent. If they return to Him he would also return to them

and fulfill all his promises.

The theology of any given text is wrapped in its purpose having considered the

scholarly opinion of the authorship and date of the two halves of the book of Zechariah.

One thing that is certain is the literary unit of whole text, looking intently to the whole

text there is that evidence of a gradual development of its theology. The theology of the

text revolves around two principal theme; Redemption and Judgment. This is evident

when one looks at the first half that is chapter 1-8 which mostly concerns itself with

series of visions around, reformation, redemption and judgment both for Israel and

Gentile nations around. It should be noted also that the taste and experience of

redemption in the restored community was not yet full. But even a greater redemption

will be realized in the future which the second half that is chapter 9-14 addresses

(Longman III and Dillard 436).

In a more theological discourse Barker (1406) argues that the book is related to

its messianic as well as its apocalyptic and eschatological motifs. He further stresses that

the messianic emphasis predicts Christ’s coming; lowliness, his humanity, rejection,

betrayal, priesthood, kingship, building the temple, his coming glory and establishment of

peace and prosperity. With the above understanding one could see the role of the

messianic shepherd.

Meanwhile, most scholars affirm the theological significance of Zechariah’s name

to mean “to remember” preferably the Lord remembers; in the context of Zechariah it

then means the Lord remember his covenant, promises and takes deliverance action to

fulfill it. Finally, the book promises deliverance from Babylonian exile, restoration and a

functioning temple and even greater picture of salvation and restoration to come through

the messiah.
 149

3.9.4 Structure

Basically the structure of Zechariah 11 has been broadly divided into two major

sections, firstly 11:4-14 which dwells on the foolish shepherd and secondly vv 15-17

focuses on the role of the false shepherd (Mitchelle and Merlin 302-14). However, most

commentators and exegete vary in their opinion per say, some see the structure in a

consistent whole with a major heading Bad shepherds and Bad flocks (Cody 357).

3.9.5 Genre

The type of literary genre under investigation has attracted lots of debates among

scholars; some scholars posit that Zechariah chapter eleven is allegorical in nature, others

see it from historical perspective, narrating the long history of Israel’s disobedience to

their God. Both poetical and historical narratives are strong possibilities of the form of

literature the text is. A further investigation of the genre reveals that there are prophetic

visions, judgment and salvation oracles, although the prophetic vision 1:7-6:8 are called

apocalyptic literature. But the text under investigation falls within salvation oracles which

are seen in chapters 9-14. It becomes obvious if the prophetic vision is read along side

with salvation oracle, the prevailing theme is encouragement because of the glorious

future that awaits the people of God (Barker1406).

3.9.6 Exegetical Comments

3.9.6.1 Hebrew Text

Zechariah 11:4-17
!h<ÜynEqo rv,’a] `hg")reh]h; !acoï-ta, h[eÞr> yh'_l{a/ hw"åhy>
5

rm:ßa' hKoï 4

rvI+[.aw: hw"ßhy> %WrïB' rm;êayO !h<åyrek.moW Wmv'êa.y<

al{åw> ‘!gUr.h]y:)
`!h<)yle[] lAmßx.y: al{ï ~h,êy[eroåw>
ykiønOa' hNE“hiw> hw"+hy>-~aun> #r,a'Þh' ybeîv.yO-l[; dA[±
lAmïx.a, al{å yKiû 6
 150

‘WtT.kiw> AKêl.m; dy:åb.W ‘Wh[e’re-dy:B. vyaiÛ ~d'ªa'h'-ta,

ayciäm.m;
`~d'(Y"mi lyCiÞa; al{ïw> #r,a'êh'-ta,
ynEåv. yliú-xQ:)a,w" !aCo+h; yYEånI[] !kEßl' hg"ëreh]h;( !acoå-ta,
‘h[,r.a,w") 7

h[,Þr>a,w" ~yliêb.xo) ytiar'äq' ‘dx;a;l.W ‘~[;nO’ ytiar'Ûq' dx;úa;l.

tAlªq.m;
`!aCo)h;-ta,
~h,êB' ‘yvip.n: rc:Üq.Tiw: dx'_a, xr;y<åB. ~y[iÞroh' tv,l{ïv.-ta,
dxi²k.a;w" 8

`ybi( hl'îx]B' ~v'Þp.n:-~g:w>

dxeêK'Ti ‘td,x,’k.NIh;w> tWmªt' ht'äMeh; ~k,_t.a, h[,Þr>a, al{ï
rm;§aow" 9

`Ht'(W[r> rf:ïB.-ta, hV'Þai hn"l.k;§aTo tArêa'v.NIh;’w>

ytiêyrIB.-ta, ‘rypeh'l. At+ao [D;Þg>a,w" ~[;nOë-ta, ‘yliq.m;-ta,
xQ:Üa,w" 10

`~yMi([;h'-lK'-ta, yTir;ÞK' rv<ïa]

yKiî ytiêao ~yrIåm.Voh; ‘!aCoh; yYEÜnI[] !keø W[’d>YEw: aWh+h;
~AYæB; rp:ßTuw: 11

`aWh) hw"ßhy>-rb;d>
Ÿal{å-~aiw> yrIßk'f. Wbïh' ~k,²ynEy[eB. bAjô-~ai ~h,ªylea] rm:åaow" 12

`@s,K'( ~yviîl{v. yrIßk'f.-ta, Wlïq.v.YIw: Wld'_x]

rv<ïa] rq'êy>h; rd,a,ä rceêAYh;-la, ‘Whke’yliv.h; yl;ªae hw"÷hy>
rm,aYO“w: 13

tyBeî At±ao %yliîv.a;w" @s,K,êh; ~yviäl{v. ‘hx'q.a,w") ~h,_yle[]me(

yTir>q:ßy"
`rcE)AYh;-la, hw"ßhy>
hw"ëx]a;h'(-ta, ‘rpeh'l. ~yli_b.xo)h; taeÞ ynIëVeh; yliäq.m;-ta,
‘[D;g>a,w") 14

s `lae(r'f.yI !ybeîW hd'ÞWhy> !yBeî

`yli(wIa/ h[,îro yliÞK. ^êl.-xq; dA[å yl'_ae hw"ßhy> rm,aYOðw: 15

‘dqop.yI-al{) tAdÜx'k.NIh; #r,a'ªB' h[,øro ~yqi’me ûykinOa'-hNE)hi

yKiä16

lKeêl.k;y> al{å ‘hb'C'NIh; aPe_r;y> al{å tr,B,Þv.NIh;w> vQeêb;y>-

al{) r[;N:åh;
s `qre(p'y> !h<ßyser>p;W lk;êayO ‘ha'yrIB.h; rf:Üb.W
An=ymiy> !y[eä-l[;w> A[àArz>-l[; br,x,î !aCoêh; ybiäz>[o ‘lylia/h'¥
y[iÛro yAhå 17

`hh,(k.ti hhoïK' Anàymiy> !y[eîw> vb'êyTi vAbåy" ‘A[roz>

 151

3.9.6.2 Translation of the Hebrew Text

ZEC 11:4
Thus says the LORD my God, “Pasture the flock doomed to slaughter.
ZEC 11:5
“Those who buy them slay them and go unpunished, and each of those
who sell them says, ‘Blessed be the LORD, for I have become rich!’ And their
own shepherds have no pity on them.
ZEC 11:6
“For I will no longer have pity on the inhabitants of the land,” declares the
LORD; “but behold, I will cause the men to fall, each into another’s power and
into the power of his king; and they will strike the land, and I will not deliver them
from their power.”
ZEC 11:7
So I pastured the flock doomed to slaughter, hence the afflicted of the
flock. And I took for myself two staffs: the one I called Favor and the other I
called Union; so I pastured the flock.
ZEC 11:8
Then I annihilated the three shepherds in one month, for my soul was
impatient with them, and their soul also was weary of me.
ZEC 11:9
Then I said, “I will not pasture you. What is to die, let it die, and what is to
be annihilated, let it be annihilated; and let those who are left eat one another’s
flesh.”
ZEC 11:10
I took my staff Favor and cut it in pieces, to break my covenant which I
had made with all the peoples.
ZEC 11:11
So it was broken on that day, and thus the afflicted of the flock who were
watching me realized that it was the word of the LORD.
ZEC 11:12
I said to them, “If it is good in your sight, give me my wages; but if not,
never mind!” So they weighed out thirty shekels of silver as my wages.
ZEC 11:13
Then the LORD said to me, “Throw it to the potter, that magnificent price
at which I was valued by them.” So I took the thirty shekels of silver and threw
them to the potter in the house of the LORD.
ZEC 11:14
Then I cut in pieces my second staff Union, to break the brotherhood
between Judah and Israel.
ZEC 11:15
The LORD said to me, “Take again for yourself the equipment of a foolish
shepherd.
ZEC 11:16
“For behold, I am going to raise up a shepherd in the land who will not
care for the perishing, seek the scattered, heal the broken, or sustain the one
standing, but will devour the flesh of the fat sheep and tear off their hoofs.
ZEC 11:17
“ Woe to the worthless shepherd
Who leaves the flock!
A sword will be on his arm
And on his right eye!
His arm will be totally withered
And his right eye will be blind.”(NASB)

For the interest of this study, the exegetical unit deals with the careless shepherds

as a whole. Although what makes this exegetical unit different is its allegorical genre and

its exact historical correspondence and its image in the New Testament. A viable and
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sustainable insight to this difficulty is the question; is Zechariah speaking of himself

shepherding God’s people or is he representing God as shepherd? Or is Zechariah

reciting the long and disobedient history of Israel with this allegorical statement or is he

speaking of the inhabitants in the land who had already fallen into disobedience (Chad 1).

In the above submission, all the questions raised are possibilities. One might not be

wrong and inadequate if he embraces any of the possibilities.

V4 is very crucial in understanding the passage. The text commences with a

prophetic oracular formula mostly used by prophets over the centuries hwhy® rma hk,

which is translated “Thus says the Lord”. This ascertains the origin of the divine

instruction, and it thus reliably informs us that the prophet is only an instrument to

channel this divine course. But the oracular tone takes a negative turn against both the

shepherds and the flock. A closer investigation of the following texts reveals Jer. 23:1-4.

Ezek. 34:1-31 and Ezek. 37:15-28 stand at the background. One could glaringly see that

the symbolic action of the prophet is to bring judgment on Judah, preferably on rulers or

leaders who fail in both civic and religious responsibilities. Other possible reason for the

judgment is the rejection of the messianic shepherd- king similar to the servant in the

servant songs of Isaiah 42:1-4.

Meanwhile, in the symbolic action of the prophet becoming a shepherd doomed to

slaughter, Cody (357) submits that “the basic mandate to the prophet is to play the

shepherd of the flock”. The interpretation suggests that the flock is Judah and the motive

for the mandate is judgment on the rulers of Judah.

Vv 5-6 describes the actions of the people that attract Yahweh’s punishment. One

wanders in this prose descriptions who are the buyers and sellers? Perhaps the flock of

Israel is bought as slaves by foreign nations or outsiders and those who sell them are their

rulers or leaders. This gives us a good picture of the lack of caring for the sheep by the
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shepherds (rulers) of Israel. They became so proud and so insensitive to the needs of the

flock, parading themselves with their riches at the expense of the basic needs of the flock.

Their shepherds (rulers) both civil and religious have no pity or concern for the flocks.

This thought is contrasted with the primary function of the good shepherd.

The first clause of verse 6 reechoes the last clause of verse 5 “… have no pity”.

One begins to wander why might Yahweh do same as the shepherds of Israel? The simple

answer to this question is the fact that Yahweh gives same Judgment to all inhabitants of

the land, perhaps both the rulers and the flocks for violating his covenant stipulations.

The judgment could also be as a result of the corruption found in Israel. We could see

from the content of the verse that Israel exploits the people by amassing wealth for

themselves which is apparently seen from their response of “I have become rich (Zech.

11:5). Israel’s exploitation does not only come from their shepherds, but also from their

neighbours perhaps foreign nations, according to this expression (“fall each into another’s

power”). From all indication it thus shows that the corruption is both horizontal

(neighbours) and vertical (kings), Zech. 11:6 (Chad 1).

Vv 7-8 there is the recurrence of Yahweh’s instruction for Zechariah to assume

the role of the shepherd for the people, which indeed the prophet assumes and acted the

way he had been instructed. The indication of staff in the verse is typical of a shepherd,

the staffs are meant for protection and direction. But in this text the staffs are used

symbolically, to depict favour and union which further elucidates that the Lord pastures

his people with favour and union. A scholar in this school of thought interprets the two

staffs of favour and union to represent God’s person, his beauty and majesty; God who is

wise and faithful (Ps. 27:4; 90:17; Prov. 3:17). We can see here that the symbol of

Zechariah assuming a shepherd’s role is to clearly demonstrate God’s care for his people

with blessedness and protection.

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At this point one may begin to ask, why is Yahweh so loving and caring despite

Israel’s disobedience? The answer is found in the image of the good shepherd whose care

and desire is untiring. The shepherd’s caring motif has always been consistent with Israel

throughout their relationship with Yahweh.

In verse 8 the prophet who assumes the shepherd’s role is said to have removed

three shepherds. In this context the prophet is representing Yahweh as shepherd. There

has been considerable debate among scholars to identify the three shepherds. Much ink

has been expended in an attempt to clearly figure out who these shepherds are. Cody

(358) argues that “some scholars attempt to identify the three shepherds with three

historical persons and thus to date the oracle. But the text seems to be silent about these

details.

However Chad (1) opines that “if one takes v8 to represent Israel’s history then

the three shepherds might be the successive removal of the final three wicked kings of

Judah with one month representing their short reign (2kings 23:34-24:20).” The above

statement is not far fetch from the interpretation of the text, except that the good shepherd

will dispose the bad shepherds or unfit leaders (Barker 1418). We could see in vs 9 that

despite God’s graciousness and faithfulness the people were unthankful, so Yahweh gives

them over to their idolatry and immorality as described by their impending death and

annihilation (Zech. 11;9 of Ezek. 5:10; Lam. 2:20). vv 11-12 gives us the picture of

Yahweh breaking his covenant with Israel by the symbol of breaking the two staffs. The

expression “if it seems good to you, give me my wages; but if not keep them” this

expression should not be taken literally, but should be understood in the light of the

context. The fact that the shepherd demands his wages refers to the severance of ending

the relationship but thirty pieces of silver is an insult to compare the kind of service
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rendered by the shepherd, after all in the ancient Israel thirty shekels of silver is the price

of a slave.

The symbolic action of throwing the money to the potter in the temple signifies

worthless price. It thus suggests that the fit place to cast the money is to the priest in the

house of the Lord. But the English version agrees with the Masoretic rendering in Mt.

27:10 “and gave them for the potter’s field, as the lord appointed me” (Barnes PCSB).

V14 captures what is obtainable in verse 10 of the breaking of the first staff. The

second staff ‘ties’ is broken. This symbolizes the break of the two kingdoms Judah and

Israel but we see the exact opposite of these dissolution in (Ezek. 37:15-19; 21-24; Hos

1:11; 3:18; Isa. 11:12-13) which speaks of Yahweh uniting and gathering of the children

of Israel from where they had been scattered worldwide. Thus, the Lord would fulfill

when he brings both Israel and Judah under the messianic shepherd despite his rejection

(Barnes PCSB).

Vv 15-17 speaks of the foolish or false shepherd. Here Zechariah is given a new

mandate to play the role of a foolish shepherd. In his role as the worthless shepherd he

will not spare the flock, nor feed or protect the flock but he will devour, exploit and

destroy the people. The withering of the arm and the blind nature of the shepherd’s eye is

to portray to Israel that this shepherd fails in his responsibility of healing and sustaining

the flock, he also fails to seek the shepherd. A close look at Israel’s history is litered with

foolish and careless shepherds (leaders) who exploited, and devoured the sheep and

expose them to selfish and wicked purposes. This also describes the symbolic judgment

that would come upon Israel.

How does the above interpretation correlates with the shepherd motif in this

study? It is apparently clear that the major theme of Zachariah 11 is that of the shepherd.

Again and again one sees the activities of the shepherds (Leaders) of Israel and the
 156

nonchalant attitudes of the flock too. The shepherds were careless, selfish, exploitative

and greedy. They were more of a hireling than shepherds who have the flock at heart.

Therefore, the principle and practice of the shepherd motif is being violated by Israel’s

shepherd. Despite all of these, the good shepherd with his untiring desire for care

continues to care for Israel because of his unfailing love and promises.

3.10 EXEGESIS OF JEREMIAH 23:1-8

3.10.1 Background

The prophecies of Jeremiah are primarily set against the background of the rule of

Josiah’s three sons and grandson, the last four rulers of Judah (Dillard and Longman III

285). The prophet indeed ministered during the most tumultuous and critical eras in the

history of the Jewish people. During that period the great Assyrian empire was at the

verge of collapse and the rise of Babylonian empire and during these years Judah was

swept into idolatry, corruption, injustice and immorality of diverse dimensions (Harrison

802).

Of the personality of the prophet, there are accurate historical records by most

scholars that the prophet was born around 640BC in a definite historical location of

Anathoth, a village two to three miles north-west of Jerusalem. Jeremiah was from a

priestly lineage and his father Hilkiah was also from the descendant of Abiather who too

was from a priestly stock (Harrison 802).

In order to fully grasp the prophesies of Jeremiah, one need to take a step further

with a great deal of Biblical material to assist in order to fill in some of the historical

background of Jeremiah. To this account we have the narratives of 2 Kings 21-25 and 2

Chr. 33-36 which give us a comprehensive account of the life and ministry of Jeremiah.

Additional materials are also found in the books of his contemporaries like Zephaniah,

Nahum, Habakkuk and Ezekiel (Thompson 10).

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3.10.2 Authorship and Date

The authorship of Jeremiah has never been disputed among scholars; both the

internal and external evidences are glaring. The book preserves the accounts of the

prophet’s ministry whose personal life and struggles are known to us in greater detail

than any other prophet in the Old Testament. A mention should be made of Jeremiah’s

closest associates Baruch who is said to be responsible for the final editorial work of the

book (Barker 1115).

Regarding the date of Jeremiah’s work, there have been two strong opinions; one

school of thought asserts that the date of the prophet’s birth and hence the date at which

the prophet commenced his ministry. The other school of thought opines that the

thirteenth year of Josiah’s reign was both the year of Jeremiah’s birth and call to ministry.

If the two views are accepted, it then means that the date of Jeremiah covers a period

from 627BC-586BC (Thompson 10).This research substantially agrees with this opinion

because it covers the birth of the prophet and the span of his ministry.

3.10.3 Purpose and Theology

The primary purpose of Jeremiah is to urge God’s people to shub/v bWv which is

translated “to repent” or “to return from their sinful act and back to God”. Jeremiah

indeed confronts many different calibre of people with their sins, e.g the kings, prophets,

priests and people. The weight of his message rest on the shepherds of the people

including the foreign nations (NLT 1197).

Theology plays a vital role in the message of most prophets in the Old Testament.

Jeremiah’s theology stems out of his perception or ideas of God and his practical

experience with Yahweh which shape his theological message. Thompson (107) submits
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that “Jeremiah’s views about God, Israel, the nation and the individual, sin, repentance

and the future hope, has greatly influenced his message”. But much of his theology

comes from his own encounters with Yahweh in the rough and tumble of life.

Harrison(819) opines that Jeremiah’s concept of God had much in common with that

embraced by the eight-century prophets who acknowledged Yahweh as the sovereign

creator of the universe as well as ruler of history who could commission king

Nebuchadnezzar to do his bidding(Jer. 27:6).

In Jeremiah’s theological discourse, one can see that the prophet has a good

knowledge of the attributes of God, for example love and compassion which he shows to

Israel steadily despite their arrogance and covenant infidelity. One sees again Yahweh

demands implicit obedience from Israel and strictly detest sacrifices to pagan deities and

oblations offered to him by a disobedient nation (Jer. 6:20; 7:21f; 14:12).

Having insight to the content of the Torah, Jeremiah is fully aware of the

covenant stipulations and relationship between Yahweh and his people Israel, he is also

aware of the faithlessness and apostasy which characterize the religious life of the people

of Israel throughout their history. Yahweh through the mouth of his prophets rebuked

them and they went through diverse forms of affliction, which even led to their exile in

Babylon. They had to endure this chastisement. Jeremiah’s theology also rests upon the

forceful condemnation and immoral behaviour of Israel especially the shepherds of Israel

(kings, prophets and priests in Jer. 5:30f, 6:13f; 14:14 (Harrison 819).

Of what connection has the theology of Jeremiah on the shepherd motif? It is

apparently clear that Jeremiah in chapters 21-23 deals with condemnation on the

shepherds of Israel who violated their civil and religious responsibilities instead of

tending, guiding, leading, sustaining and protecting the flock, they exploited them for

their own gain. This is an absolute contrast to the shepherd motif in the Old Testament
 159

which calls on shepherds or leaders to love, care and desire the well-being of the people

under their governance.

3.10.4 Structure

Due to the book’s chronological disorder, it is difficult for scholars to arrive at a

consensus on the book’s structure. However, little but renowned expertise on the text of

Jeremiah has this insight as their contribution. Thompson (9) posits that the structure of

Jeremiah is as follows;

i. The call of Jeremiah and the two visions (1:4-18)

ii. The Divine Judgment on Judah and Jerusalem (2:1-25:38)

iii. Jeremiah’s controversy with false prophets (26:1-29:32)

iv. The book of consolation (30:1-33:26)

v. Incidents from the days of Jehoiakim and Zedekiah (34:1-39:8)

vi. Jeremiah’s experiences after the fall of Jerusalem (40:1-45:5)

vii. Oracles against the nations (48:1-51:64)

viii. Appendix: the fall of Jerusalem (52:1-34)

Meanwhile, R Harrison (801-2) analysis is worthy of note.

i. Prophecies against Judah and Jerusalem (1-25)

ii. Biographical material connected with Jeremiah (26-45)

iii. Various oracles against foreign nations (46-51)

iv. Historical appendix (52)

From the two standpoints, one can see that there is a slight variation on the

chapter division on the pronouncements of judgment against Judah and Jerusalem. The

former has (2:1-25:38) while the later 1-25. Even with this divergent construction, the

obvious thing is that the main theme of the chapterization has not been distorted. For the

sake of this research the study embraces an exegetical unit of 23:1-8 from the main
 160

structurization of chapters 1-25. This is because chapter 21-23 strictly dwells mainly on

judgment of the rulers(shepherds) and faintly on the subjects under governance.

3.10.5 Genre

Having noted the role and significance of literary genre of other texts, it is also

important to look very closely to the text of Jeremiah, especially the text under

investigation. Most scholars affirm that there are two sections in the passage comprising

of poetic segment in vv 1-6 and a prose segment in vv 7-8. These literary genres exhibit

the characteristics of condemnation and future hope of the children of Israel( Thompson

486).

3.10.6 Exegetical Comments

3.10.6.1 Hebrew Text

Jer 23:1-8
.ydyh
` +u>ýt%+ hnhy
! z! +m^ /ýx(uný# >hxp
! m
! =W >hdB
[ = ým ! ( hmy 32
^ = >hyz
hMy
! uný
^ # >hyz ! (y* >hyz! y
( uly
* ^ lý@zc
` =h[ hyaý
@ $ yd`yh+ zm^ýuyÁ * ( /k@l* 3
dd@p( ht[t+y! >ný * ( >hd # +dp
^ = ýad+ >WjDh [ d^~ htýx
[ (uný# >n#xp ( !y& >hý # ^
.ydyh
` +u>ýt%+ >khl # l@ = ym
^ ^ y^zuný
( # >khl# y @ &
hhj
! =Dy
~ uza
! # & nmxz`ýy
ý & * lÁm
( ! htýx
[ ( nhzý[ a@ =uný# BBd @ ý^ & htý
[ d&~ 2
.Wbzd`+ WzpW* /yd#t{+uly^ /yn# =ý# hnb
! a
( y
! d&~ >a* >ný * (
ýad+ Whjh^uýad
{ + dmy Wýz+hhuýad
[ + >Wyzd`+ >hyz
! ( >yhl
# y
@ & hnm
! d
( !yd&~ 4
.ydyh
` +u>ýt%+ WddP @ h*[
llm
^ W* dhDx
[ ^ jmx
^ # ddd
[ l
` = hnm ! d
( !yd&~ ydyh
` +u>ýt%+ >hýB ! * >hmh!` yh{y! 5
.Bzý \ *B* ydd * x` =W fPa* =m! ycy
* d*+ lhÁc ! =yd!+ llm
# #
mmV=uyrd#+ jf^bl
# * /Áa
( =h[ lýz
@ c
` =hd[+ ydWyh` + yaW^h` ! dhmh*B
` = 6
.Wtdd @ +x! ydyh
` + mýz+d=huza
[ # &
ý
ydyh
` +uhj^ dmy Wzm=ýhuýad
} + ydyh
` +u>ýt%+ >hý!B* >hmh!uyh` y{ ! /k@l* 7
.>hz[ x` =m! Bzý\ m# @ lýz
@ c
` =h[ ht{B=uný# yl*yy$ # zaý# &
 161

nhB@ yzr~uný
# # ýhby
! @ zaý# d&~ yly * y
$ # zaý
# & ydyh
` +uhju^ >ý! hÁ! 8
Wba=hd`+ >a* >hhj! =Dy
~ ! zaý# & nmxzý ` y
& * lÁ(mW! yt`mpx* Bzý \ m# @ lýz @ c
` =h[
.>nm * d
* +ýuly
^ ^

3.10.6.2 Translation of the Hebrew Text

"Woe to the shepherds who destroy and scatter the sheep of my pasture!"
says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning
the shepherds who care for my people: "You have scattered my flock, and
have driven them away, and you have not attended to them. Behold, I will
attend to you for your evil doings, says the LORD. 3 Then I will gather the
remnant of my flock out of all the countries where I have driven them, and I
will bring them back to their fold, and they shall be fruitful and multiply. 4 I
will set shepherds over them who will care for them, and they shall fear no
more, nor be dismayed, neither shall any be missing, says the LORD.
5 "Behold, the days are coming, says the LORD, when I will raise up for
David a righteous Branch, and he shall reign as king and deal wisely, and
shall execute justice and righteousness in the land. 6 In his days Judah will
be saved, and Israel will dwell securely. And this is the name by which he
will be called: 'The LORD is our righteousness.'
7 "Therefore, behold, the days are coming, says the LORD, when men shall
no longer say, 'As the LORD lives who brought up the people of Israel out of
the land of Egypt,' 8 but 'As the LORD lives who brought up and led the
descendants of the house of Israel out of the north country and out of all the
countries where he had driven them.' Then they shall dwell in their own
land." (RSV)
Having established the background and preliminary procedures for doing

exegesis, chapter 23:1-8 falls under an exegetical unit. Thompson(485) and

Couturier(284) see this exegetical unit deals with promises for the future of the dynasty

and the people. In this submission the two exegetes further give the specific theme

contained in the passage, rather than being general. Following this argument

Dumbrell(141) and Thompson(485) maintains oracle of judgment against the house of

David and foreign nations. Following the review of the various considerations above this

study embraces the following sub-units within the exegetical units.

Judgment on the Shepherds (vv 1-4)

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These verses fall within the literary units of the oracle of judgment upon the rulers

of Judah who corrupted Israel or God’s flock. The verses also give a future restoration of

the children of Israel from exile and the enthronement of Davidic king who is ideal and

would care for the flock of Israel. Thompson (486) sees the genre of the passage to

compose of two poetic segments vv 1-4 and vv 5-6, and a short prose section vv 7-8. The

prophet introduces the text with an oracle of indictment woe, which in essence confirms

the above theme as judgment. Prophets in the Old Testament are fond of using this word

preceding other statements of prophecies.

Looking at the grammatical construction of the phrase <yUr yoh hoi ro’im which

is translated “woe to the shepherds”. In this context the shepherds refers to the rulers,

kings and other figures in leadership responsibility. From the context of the verse and the

literary background of the text, it thus means that these shepherds have a role to play in

dispensing their God-given responsibility of taking care, leading, protecting and

providing for the flock. But they failed and were careless and neglectful rulers for quite a

number of years. From the background of the text especially, the historical records of the

ways of Judah one would tend to believe that the task for kings or rulers of Judah were

bad shepherds and fits in properly in this context. They were the ones, who caused the

suffering of the flock that brought about their exilic experience. In fact the blame strictly

rests on the rulers (Thompson 487). The verse closes with the prophetic oracular, formula

hwhy-<an translated “declares the Lord” or “says the Lord”. This appendix further

intensifies the certainty of the coming judgment because the Lord says it. In verse two,

the prophet gives the reason for the judgment and goes on with specifics. The

introduction of the word /kl lacen which is translated “therefore” is purpose clause

which also gives the consequences of their action.

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Jeremiah resumes again to the prophetic oracular formula hwhy rma hk giving us

the impression and the certainty of the coming judgment. For as far as the Lord says it

shall come to pass. This is in contrast to the false prophets’ declaration in Jeremiah’s day.

In the following court room scenario we see Yahweh in the position of a judge and the

shepherds (rulers) being indicted for three charges; i) For scattering the flocks ii) For

driving them away iii) For not paying attention to them. From the charges leveled against

the shepherds (rulers) of Judah, it thus appears that the rulers lack shepherding motif. The

verb that hightens this understanding is dqP pagad which is translated in the following

ways in most of the Ancient Near East languages. In the Akkadian pagudu means “to

watch over”, to entrust”, “to appoint”; in Ugaritic pagad means “to order”; In Phoenicia

the meaning is similar to Akkadian “to appoint” or “to authorize” in Aramaic paqad

means to order and Arabic Fagada to miss or be missing (Williams 658). Thompson

(487) observes that the verb has a range of meanings. Among these are the followings

“look after”, “go to see”, “take care of” “long for” “pass in review” “muster”

“commission” “appoint” “call to account” “ask for vindication” “avenge” (when used

with ‘aI). From these range of meanings, Thompson further observes that there are two

usages that are very close to the Masoretic meanings rendered by translators. Thus NEB

translates “you have not watched over them, but I am watching you to punish you for

your evil doing”. Those translations give the sense meaning of the text. These shepherds

did not prioritized concern for the flock rather they only attend to themselves and left the

flock to wander. Yahweh will bring judgment upon the bad shepherd for violating the

principles of shepherd motif.

In verse 3 the prophet declares the regathering of the remnant of the flock by

Yahweh himself. A commentator observes that “By contrast with verse 1 Yahweh says

that it is he who scattered the flock”. One would think there is contradiction in the text.
 164

But by no means has a contradiction, the interpretation suggested that the nation was

scattered or went into exile due to their rebellion and rejection of the covenant provisions.

The bad shepherds were those responsible for their curses towards the end of verse 3 and

beginning with verse 4, a promise and a hope is attached. This time around it is Yahweh

that will do it.

Jeremiah promises a far much regathering of the Jews in which God will call his

people from all the nations of the world from which they have been scattered. He will

gather them in their own land, purge them and send them their promised messiah (Jer. 30;

Isa 2:1-5; 4; 9:1-7; 11:1-12; 6; Zech 12:14; 21). He will set shepherds or rulers over Israel

who will attend or watch over the flock or care for the flock. Threat, anxiety and dismay

will be a thing of the past. It further suggests that Israel will have good rulers and good

governance. Barnes analysis shows that these shepherds are men like Ezra Nehemiah and

Maccabees raised by God. A promised made to David in (2 Sam 7:12-16) (Barnes 2005).

In vv 5-6 most commentators affirm that this section is a short poetic piece, which

further gives the important aspect of Messianic thinking (33:15-16). From the content of

the verse, it describes the ideal shepherd or king and his role during his messianic reign.

In Jeremiah’s description this ideal king will rule with justice and righteousness, under

his leadership there will be one united nation instead of the two kingdoms North and

South experienced over the years. Salvation, peace and safety will characterize his reign.

Who then is this ideal shepherd or king? Could it be someone from Davidic dynasty or

David’s family tree? How do we identify this king and when should we expect him? To

further advance the complexities of this ideal shepherd is the name he is called with

wnqdx hwhy which is translated “the Lord our righteousness. No one in all the Old

Testament prophecies is identified with this name, even king David who also is being
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described as one who rules with justice and righteousness in his time was not given such

a sacred name.

However for a Biblical theologian and modern Biblical exegete this description

applies to lawnmu immanuel which is translated “God with us” this name applies to Jesus

Christ who is also from tribe of Judah a descendant of King David. This same king is

seen as the ideal shepherd who fits in the context of the good shepherd in John 10.

Vv 7-8 this portion is a prose section in our exegesis. It gives a broad spectrum of

deliverance of the people of Israel, which supercedes the deliverance of Israel from Egypt

not in terms of miracles but in respect to its earnest deliverance from Babylon. Closer

investigations of these verses reveal a repeated occurrence of these lines in Jer. 16:14-15

but with slight variations. The placements of these verses play a significant role even in

this construction. But LXX places these verses at the end of the chapter and after v 40

which suggests a fluctuation in Jeremiah’s tradition, but the meaning of the text in its

context is appropriate (Thompson 491). The question is why this repetition? From the

exegetical evidence it thus suggests that the prophet is making an emphasis or making the

more impression.

Meanwhile, those two verses give the essential part of the total picture of the

messianic age. Yahweh’s flock who were scattered and dispersed in other lands would

return to their own native land when the ideal shepherd began his reign. This picture is

also similar to Exodus in Egypt but is far more in grander than the original. It gives an

impression that the descendants of Israel would return from the northern and from all the

countries of the world they have been scattered. It also pictures a divine blessing as

recorded in Ezek. 34 and 37. This interpretation further suggests the role of the ideal

shepherd in leading, guiding and providing for the flock.

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From all the exegetical evidences in the texts explored it thus reveals that the

shepherd motif is an essential drive in the Old Testament, which the shepherds of Israel

lacked. Their main focus is not for the well-being of flock but theirs. They lacked the

untiring desire to cater for the flock, which Yahweh confronts the leadership of Israel

within all its history.

3.11 EXEGESIS OF ISAISH 40:1-11

3.11.1 Background

From the evidential weight of the superscription one is convinced that Isaiah ben

Amoz a resident of Jerusalem prophesies during the reign of the four kings of Judah

namely; Uzzaiah, Jotham, Ahaz and Hezekiah. A comparative analysis of this

superscription rhymes with Micah who also is a contemporary of Isaiah. Most scholars

tentatively agree that Isaiah began his prophetic ministry in the year king Uzzaiah died in

740 BC- 6:1 (Dillard and Longman III 275). No evidential weight to prove their position

according to critical sources. Isaiah writes during the stormy period of Assyria expansion

and the decline of Israel under king Tiglath-Peleser III (745-727BC). Detail to this

assertion is the works of Butterick (412) observes by Nggada (12) that Isaiah’s ministry

falls into four district sections. Firstly, the Syro-Ephraimitic crisis of 735BC which

records Isaiah’s prophetic declaration of judgment and call for righteousness in 742BC.

Isaiah confronted King Ahaz not to trust in his political military and diplomatic ties but to

only trust in Yahweh’s salvific strength for deliverance. This event was in the prophet’s

ministry. Secondly, when king Ahaz refused the words of Isaiah, Isaiah withdrew himself

(8:16-18) and devoted his time to training his disciples until further mission by Yahweh.

Thirdly, a significant period is the enthronement of King Hezekiah 715BC which records
 167

the prophet’s middle years of ministry. During the formative years king Hezekiah broke

his father’s diplomatic ties with two foreign powers Assyria and Egypt under the pressure

of Isaiah. When the king opposed Isaiah, he went bare-footed dressed as a captive for

three years as a symbol of warning (20:1-6). Fourthly, this era marks the prophet’s later

ministry which is dated during the reign of Sennacherib’s crisis in (701BC). During this

turbulent period, the prophet offered hope to King Hezekiah that God would deliver

Jerusalem from the impending disaster (37:33-38). These periods records Isaiah’s early

and later years of ministry.

3.11.2. Authorship and Date

The authorship of the book of Isaiah has attracted a lot of audience and scholarly

debate across the centuries, possibly due to its composition, origin, structure, message

and subject matter. These issues raised some challenges about the whole book. Due to

these complexities various theories and hypothesis were postulated about the single and

multiple authorships. Since its composition the authorship of Isaiah has never been

criticized until 1167, by Ibn Ezra who opines that Isaiah of Jerusalem is the author of

chapter 1-39 and not the whole chapters of the book. He expresses doubt about the

second part of the prophecy. A further criticism was vigorously raised by Doderlein in

(1775) and Eichorn (1783) who contended that chapters 40-66 were written by a different

author who lived about 150 years later during the Babylonian exile named Deutero

Isaiah. A further investigation by Duhn in 1892 argues for a separate author of the

suffering servant songs (Isaiah 42:1-4; 52:13-52:12) and chapters 56-66 whom he named

Triro-Isaiah (Gaebalein 6). What then is the position of this thesis? We must recognize

the fact that ancient Mss, Deadsea-scroll and early Christians ascribed the book’s

authorship to Isaiah son of Amoz an 8th century prophet who lived in Jerusalem and saw

the vision concerning Judah and Jerusalem (MacDonald 935). Additionally, there are
 168

sterling witnesses from the New Testament who ascertains Isaiah’s single authorship and

makes quotation from the three sections of Isaiah; John the Baptist’s quotation of Isaiah

40:3-4 in Matt. 3:3; Lk 3:4; Jn 1:23:Matt 8:17; 12:18-21 quotes Isa 53:4. Jesus’ quotation

in John 12:38-41 in Isa. 53:1.

Another angle to look at this analysis is the unity of plan and development of the

text maintains that there is indeed display of consistent plan and order, which does not go

well with theories of collection of fragments by two or more authors. For instance the

dominant theme of chapters 40-66 comfort/salvation/judgment is progressively built on

chapters 1-39 which is judgment and salvation. The book also displays a high literary

quality in poetic style in which thought and language fit together. The poetic material

includes series of oracles in chapters 13-23; a wisdom poem in 28:23-29, the song of the

vineyard 5:1-7, hymns of praise in 12:1-6 and his favourite technique of personification

in 24:23 “the sun and the moon are ashamed”.

However, the researcher also recognizes the arguments for separate authorship on

the historical, literary and theological factors. But for whatever reason(s) one may have,

one thing is certain that there are indeed valid reasons for both the division of the book

into sections in terms of theological unit. Oswalt (4) citing one of the volumes of works

compiled by Brueggemann says

II Isaiah theologically is seen to be originally deprived from I

Isaiah. As for III Isaiah, he also cited the works of R. Rendhorff

who says that III Isaiah completely depends on I and II Isaiah and

that an independent existence of this third section is, in my

opinion hardly conceivable(4).

So, the question of single authorship is still an unending debate among scholars.

But what remains constant throughout in this discussion is the fact that today Isaiah exists
 169

as a unified work. Perhaps we would better and simply accept the works of Anderson

(505) and MacDonald (935) in which the former opines “the whole is greater than the

sum of its parts” and the later opines that difference in content and outlook does not

necessarily mean different authorship. Therefore, the position of this research rest on the

fact that Isaiah is the brain behind his literary piece.

Regarding the date of Isaiah, most scholars affirm that the traditional position is

that Isaiah wrote his book during his ministry which began about 739BC and lasted to

about 700BC (McCain 168). Considering the structure of the book in two sections in

chapter 1-39 records the events during Isaiah’s ministry and possibly, these chapters 40-

66 at his later days (Barker 1014). Looking at this opinion Spencer and Excell says this

might give the prophet a lifetime of 90 years. One of the strongest evidence about the

date of the book is the superscription (1:1) which records the prophetic mission of Isaiah

Ben Amoz and Hezekiah in the Mid-eight century BC. Fishbane contends that since

chapters 40-66 does not begin with any new chronological reference, the ancient

presumably understood the prophecies in the last half of the book as part of the prediction

of Isaiah Ben Amoz. For the sake of this research the 8th century 739 BC is the most

probable date.

3.11.3 Purpose and Theology

Having established the situational circumstances surrounding the text of Isaiah

there are indeed two major themes that run across the entire book, that is Judgment

covering chapters 1-39 and salvation/redemption which covers chapters 40-66. Other

existing themes like holiness, sin and worship are also found in the text. It is also

amazing to discover that the name Isaiah and his two children have significant role in

understanding the themes and purpose. Isaiah signifies “Yahweh is salvation” or

“salvation is of the Lord”. The first child shear Jashub means – “a remnant will return”
 170

and the second child Maher shalal-hash-baz means “ the body shall very quickly be

taken”. All of these names were symbolic to the nation (8:18). When one studies the

content of Isaiah’s message, the names capture the essence of the message, which clearly

pictures Yahweh as the source of Isaiah’s redemption, Yahweh will spare a remnant for

himself and his judgment will certainly come to pass (Mattfeld n.pag).

Looking closely to the content of our thesis, which essentially covers the

background of chapters 40-66. Some scholars are of the opinion that the content of

chapters 40-55 is mostly identified with Babylonian empire its collapsing and the rising

of the Persian Empire. Isaiah presents message of comfort/consolation to Zion (40:1;

51:1-2;7-5 while in Babylon. Therefore, Isaiah’s experience of exile is to purge and

cleanse her for greater glory. Yahweh is preparing a new exodus in which foreign nations

will share this blessing.

Another possible suggestion to clearly understand the message of Isaiah is a look

at the historical setting of Jerusalem which falls between 739BC and 701BC. This period

clearly fits the content because it is characterized by high economic prospects, stable

agriculture, strong military outputs but strangely enough there were social evils, such as

oppression by the rich and upper class, injustice, violence and dishonesty. Shepherds

were more to themselves than attending to the needs and difficulties of the people

(Westermann 9). Therefore, Isaiah’s single authorship is most appropriate in our

discourse.

3.11.4 Structure

In the structurization of the book, scholars give three possible suggestions with

major themes attached;

Chapters1-39 Judgment/Salvation

Chapters 40-55 Comfort

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Chapters 56-66 Consolation/Redemption/Judgment

Looking closely to the text under investigation, Isaiah 40:1-11, falls under the

exegetical unit considered as overture 40:1-11 (Webb 161).Therefore, in the context of

our exegesis our structure is adopted from Oswalt with a slight reconstruction as seen

below:

Vv 1-2 Comfort

Vv 3-5 Yahweh’s Intervention

Vv 6-8 Yahweh’s Irresistible Force

Vv 9-11 Divine Might and compassion

3.11.5 Genre

The book of Isaiah contains series of literary genres more than any material in the

Old Testament. Prose and poetry are the major features in the book. Isaiah also uses other

forms of genre to convey his message to his audience. Some of these features are

personification, sarcasm and wisdom poem. Meanwhile, the text under investigation falls

within oracles of deliverance/comfort and restoration/hope(Barker1015).

3.11.6 Exegetical Comments

3.11.6.1 Hebrew Text

Isa 40:1-11
.>khy
# aý
@ $ zmýh ! ^ Wmjt&~ Wmjt&~ 44
^ } hMy
hÁ! aýb* x
* = yý*l=m* hÁ! y*hlý # @ Wýz+dd!+ >vaWzh
* + bluly@ ^ WzB=D~ 3
.yhn
* ýa# j ( ^ulkB
* = >h[lp
^ =Á! ydyh
` + dym~ ! yj*d=l* hÁ! atd`y
} & yxz
* +t[
yhr
* m
! = ybz
* y
` B
& * WzV=h~ ydyh
` + lzD
\ \ WhP^ zBd
* +M!B^ ýzmd
{ lmd 2
.Wthyaýl
@ @
zmahml
! = bdy
( y
* # yhy
` d*+ WlPa
* =h[ yyb
* =ad!+ zyulk
^ d*+ ých@h`[ ýhGulÁ
# * 4
.yyd* =bl
! = >hrk! z
* +yd*+
.zBD
@ [ ydyh
` + hP! hÁ! dDj
` =h~ zcB
* *ulk* Wýzd`+ ydyh
` + dmbÁ= yla*=td[+ 5
 172

mDr=julk
^ d*+ zhxj
! * zcB
* *yulÁ
^ * ýzd
` =ý# ym* zmý
^ d*+ ýzd
` = zmý
@ ( lmd 6
.yd\Cy* ^ BhxÁ
! =
.>yy
* * zhxj
! * /ký
@ * mB yba
* =t` ydyh
` + jWz
^ hÁ! Bhx! lbt@` zhxj
! * abh@` 7

.>lmyl
* = >Wdh` Wthyaý
@ uzb
$ ^ +W Bhx! lbt@` zhxj
d ! * abh@` 8

nzC
\ #bm
^ = llmd
@ jÁ ^ (b^ hmhz
! y
[ * /myx! nz\Cb # m
^ = lluhl
* y! & yb^ G(uzy
* ^ ly^ 9
.>khy# aý
@ $ yh{y! ydWyh` + hzy { l
* = hzm
[ =ý! hýz ! hh
` ulý
! ^ hmhz
! y[ * >l*a
! Wzh
* +
mzk*c= yhy { ! ml yla * =m( myzr(=W ýmbh` drj * B
* = ydyh
[ + htd` ý
( & yh{y! 04
>hýl! f
* = BBd
@ h^+ myzr(=B! yyz # +h[ mzd+y# yyz
# Á
( = 00.dhtp` l* = mnh*yp % =W mhý!
.lyt@h~+ nmly* ýCh*[ mdhjb @ =W

3.11.6.2 Translation of the Hebrew Text

ISA 40:1
“ Comfort, O comfort My people,” says your God.
ISA 40:2
“ Speak kindly to Jerusalem;
And call out to her, that her warfare has ended,
That her iniquity has been removed,
That she has received of the LORD'S hand
Double for all her sins.”
ISA 40:3

A voice is calling,
“ Clear the way for the LORD in the wilderness;
Make smooth in the desert a highway for our God.
ISA 40:4
“Let every valley be lifted up,
And every mountain and hill be made low;
And let the rough ground become a plain,
And the rugged terrain a broad valley;
ISA 40:5
Then the glory of the LORD will be revealed,
And all flesh will see it together;
For the mouth of the LORD has spoken.”
ISA 40:6
A voice says, “Call out.”
Then he answered, “What shall I call out?”
All flesh is grass, and all its loveliness is like the flower of the field.
ISA 40:7
The grass withers, the flower fades,
When the breath of the LORD blows upon it;
Surely the people are grass.
ISA 40:8
The grass withers, the flower fades,
But the word of our God stands forever.
ISA 40:9

Get yourself up on a high mountain,

O Zion, bearer of good news,
Lift up your voice mightily,
O Jerusalem, bearer of good news;
 173

Lift it up, do not fear.

Say to the cities of Judah,
“ Here is your God!”
ISA 40:10
Behold, the Lord GOD will come with might,
With His arm ruling for Him.
Behold, His reward is with Him
And His recompense before Him.
ISA 40:11
Like a shepherd He will tend His flock,
In His arm He will gather the lambs
And carry them in His bosom;
He will gently lead the nursing ewes. (NASB).

Looking at the plan and development of Isaiah’s literary piece and maintaining

single authorship of the text, chapters 40-55 gives us a picture that the preceding chapters

recall the judgment of Yahweh upon the nation Israel. Jerusalem lies desolate, Israel is in

exile in Babylonia and the exilic experience took a long time, there was record of great

distress and unprecedented happenings (40:2; 42:24f; 51;17) in fact some of them think

they were forgotten 40:27, 49:14. But the goodness unfolds by the prophet sets a glimpse

of hope and a ray of light, to the exiles. The prophet urges them to believe that Yahweh

will liberate his people. It’s another form of Exodus, in fact a new one (Ridderbos 526).

Comfort (vv 1-2)

Considering the structurization of the text which we previously established.

Chapters 40-55 give hope to the exiles to believe in the salvific strength of Yahweh.

Webb (161) notes three important and stirring imperatives to depict the urgency of the

prophetic declarations, thus “comfort… speak… proclaim” (vv1-2) Yahweh is about to

do something great in no distant future. Let the exiles rejoice for Yahweh is in the

process of visitation. This emphatic tone of hope at the opening verse of Isaiah 40 is

maintained throughout chapters 40-55. Jerusalem is now forgiven, acknowledged by

Yahweh as his people using the appropriate expression “my people” Yahweh’s tender

language is captured by the prophet in vs1. The expression used by the prophet recalls the
 174

Sinaitic covenant, relationship established between Yahweh and Israel which is indeed a

privilege and mission.

Yahweh’s Intervention (vv 3-5)

The above construction is a poem detailing how this comfort can be offered to a

sinful nation and ruined people. It does not give the impression that human activity is

involved in salvaging Israel, rather it is a divine intervention that Yahweh will deliver his

people. It is indeed a message of comfort to his people (Oswalt 51). From the Masoretic

Text it is God who comes out of the wilderness for his people. Some scholars like

Dumbrell and Stummer see the image of the way paralleling Babylonian enthronement of

the state deity Marduk at the annual New Year Festival. The interpretation is denied by

Whybray and accepted by Muilenburg. But more recently J. Eaton (40) gives a proposal

that it is a festal way but having its root in a supposed enthronement festival indigenous

to Jerusalem.

Yahweh’s Irresistible Force (vv 6-8)

In these verses a further herald is raised by the above verses in which the prophet

understands it as an address to himself, especially the prophet is replied by the content in

verse 8. The prophet no longer trust or believes in the frailty of human personality but in

the supreme power of divine word which confronts his hopeless situation (Dumbrell

117). The text also shows the sterling quality of God’s word that is same character with

God. It is unchanging and reliable (Webb 163). In this truth Webb further comments that

“it is trust in a person who is committed to us and has all the resources necessary to care

for us” This statement concurs with one of the basic quality of a shepherd.

Divine, mighty and Caring Shepherd (vv 9-11)

The opening verse begins with an imperative and these verses conclude the

introduction of chapter 40. It pictures God as the coming king of Jerusalem. cf 52:7. Our
 175

main focus in this verse is the shepherd imagery. Oswalt (55) observes that the picture of

the coming king as shepherd is a known metaphor in the ancient Near Eastern Tradition

especially, from the Sumerians as suggested by a statement in the Sumerian law code of

Lipit-Istar (ca 1850 B.C.), and with a similar one in the Babylonian Code of Hammurapi

(ca 1675 B.C.) Here Yahweh is described in the caring terms of a shepherd rather him

praising his quality. We have noted earlier in our discourse in chapter three regarding the

background of the shepherd and its meaning which pictures royal kingship. In this

context it implies to Yahweh as the king who will achieve the kingship in the new

Exodus (Dumbrell 117). In verse 11, the imagery of the shepherd becomes apparently

clear. The RSV translation is adopted in this study for it clearly brings out the sense

meaning of the text closely to the Masoretic rendering.

He will feed his flock like a shepherd,

he will gather the lambs in his arms,

he will carry them in his bosom,

and gently lead those that are with young.

It is interesting to note that in this text the prophet uses six strong verbs; four qal

verbs and two piel verbs. The qal expresses simple form of it and the piel usually

expresses the intensive form of the qal in the active voice.

In the first clause the verb hurk from the root hur ptc ms means “pasturing” or

“tending” most translators prefer feeding which also gives the sense meaning in its

context. Yahweh as the shepherd will passionately provides his flock with the best of

pasture. As a shepherd who knows the very need of his sheep, so will Yahweh provides

for Israel their needs. In analyzing the second verb hury which has the same root with

hurk translated “to pasture” or “to tend”. But in this construction it is qal impf 3ms. In

the context of the text it means “to tend” or “to shepherd”. The third verb in our text is
 176

Jbqy from the root Jbq it is piel impf 3ms translated “gather together” this verb expresses

intensitification. It still builds on the preceding verse of the shepherd. It suggests the role

of the shepherd, those sheep that were scattered on the mountains of Israel and foreign

nations will Yahweh assemble in their own land, with tender care.

The prophet went to use the verb acy from the root acn. It is qal impf 3ms

translated “to lift” or “to carry”. It gives the impression of how dearly and caring Yahweh

is to his flock. The phrase “in his arm” expresses Yahweh’s protection for his flock. It

further suggests that no human force or effort would snatch the flock from his hand. The

verb twlu rooted from lwu is in the qal ptc fp translated “to give”. The significance is it

expresses the sense of tenderness and caring. The final verb in the text under

investigation is lhny from the root lhn. It is piel impf 3ms, which expresses the intensity

of the action. In this context Yahweh will lead and refresh his flock as a shepherd leads

his flock to good pasture and fresh water. Despite Israel’s rebellion and apostasy Yahweh

as a divine lover continues as a good shepherd to cater for the needs of Israel. The text

also demonstrates the principle of shepherd motif of untiring desire to care. In the next

section of the work we shall draw the various implications as it applies to Nigerian Sitz

Im Leben.
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CHAPTER FOUR
IMPLICATIONS FOR LEADERSHIP IN NIGERIA

This section seeks to draw implications from what we have examined or explored

on the meaning of the shepherd motif in the Old Testament, especially, in the texts we

have examined. This is done in order to apply its message to the Nigerian Sitz im Leben.

4.1 NIGERIAN SITUATION

The implications of the shepherd motif in Nigeria would have significant impact

on the leadership responsibility in both the Church and society. Nigeria has witnessed

different systems of government from autocratic to dictatorship and from military to

democratic systems of governance. Since the concept of the shepherd motif has bearing

on leadership responsibility, we shall now explore the various contexts in the Nigerian

life situation.

4.1.1 In the Political Context

A look at Nigeria in the post independence era one would not be wrong to

compare her with Israel’s life in the eight century. It was a period of prosperity, relative

peace and moral decadence. Yet it was also a time of mass oppression, exploitation of the

underprivileged and corruption. There was discrimination at all sector and a sharp

contrast between the wealthy and the poor. Other social vices include injustice, violence

and bloodshed. Most of the prophets of the eight century decried their voices to be heard
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from kings’ palaces to the extreme quarters of the poor. They saw injustice, falsehood

and oppression in both the civil and religious leadership and are calling for a redress in

Israel’s life situation. These shepherds, who are supposed to care for the needs of their

subjects, maintain peace and order, justice and righteousness plunged the nation into

chaos because of their selfish ambition.

What we have seen above is not far-fetched from what is obtainable in Nigeria.

Before the emergence of Democracy in Nigeria, the country has witnessed several

military coup-detas in 1966, 1976, 1983, 1984, 1993-1999(Nggada 76). Towards the end

of the last two administrations (Gen.Ibrahim Badamosi Babangida and Gen. Sani

Abacha), Nigeria experienced mass exploitation and gross violation of fundamental

human rights, this came up as a result of bad leadership. This is an indication of the

violation of the principle of shepherd motif which is based on the ideals of caring. The

shepherds devoured, scattered and led astray the flock with no sense of caring and

protection. In this study one discovers that the untiring desire to care of the shepherd is

what is completely absent in Nigeria’s leadership responsibility.

With the birth of democracy there was the expectation of the breath of freedom,

equity and good governance, but it is unfortunate that our politicians in the various arms

of government are cut up with high level of corruption to the extent of not responding to

the needs of their subjects. Therefore, the need for pastoral care leadership which is based

on the principle of shepherd motif is urgently needed in Nigeria for sustainable

leadership. As Okediji notes

A shepherd-leader is to ensure that in his civic and political duty

a new political class which is genuinely committed to Justice,

accountability, transparent political behaviour and good

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governance that focus on compassion, especially for the poor,

needy and helpless(Okediji 51).

The above statement concurs with the principle of the shepherd motif which is strictly

based on caring.

4.1.2 In the Economic Context

Economically, Nigeria is a blessed country with surplus mineral resources like

petroleum in the Niger-Delta, tin and columbite in central Nigeria, and good fertile

ground for agriculture and rearing of livestock. One expects to see what Yamsat says

quoting Aristotle “Politics is all about power sharing, the sharing of resources and the

maintaining of justice for the good of all citizens of a given state or nation” Due to the

unequal distribution of political power, the subjects of this country are suffering a great

deal. Orphans, widows and the underprivileged cannot make ends meet. The avaricious

rich men employ the service of the common people at a very cheap rate to enrich

themselves. And as a result of that the rich are getting richer while the poor are getting

poorer. All of these happened because some few individuals are holding and controlling

the wealth of this nation. This is a clear indication of gross violation of the principle of

good governance. Jeremiah and Ezekiel in their prophetic utterances call the leadership of

Judah to order for their lack of being true shepherds. As shepherd of Israel they are called

to serve and to care for the flock of Yahweh but these shepherds focused on themselves at

the expense of the suffering flock.

One of the dimensions of shepherd motif is to maintain justice, righteousness and

truth. This too we find quite demanding on the leadership of this country. The leaders

take bribe to pervert justice and they have “turned justice into poison and righteousness

into bitterness”(Mic 3:11)NIV. This is a clear picture of our judiciary; the common

person cannot find justice because the leadership has been bought over and so the guilty
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ones are set free while the not guilty are punished. Should not our leaders maintain justice

and order? Since the principle of shepherd motif demands justice and righteousness in

governance for peaceful co-existence, therefore our leaders should practice and

encourage that for the same purpose.

4.1.3 In the Social Context.

The Nigerian social context reflects Israel’s community in the eight century

period in which there is a clear distinction between the rich and the poor. The politicians

and some few individuals belong to the rich class while the less privileged and the

peasants’ farmers belong to the other group. With this social inequality, the rich ones use

their influence and connections to evict widows and orphans in their legitimate homes

and inherited lands. These avaricious land grabbers used the labour and sweats of the

underprivileged to amass wealth for themselves and children. Such is the situation with

Nigeria, the rich use their privileged positions to seize land and other viable possessions

of the poor and the defenseless to enrich themselves, while the poor are left without due

rights and privileges. Because of this high level of injustice, it has affected our social

endeavours and breeds in antisocial behaviours like; robbery, assassination and violence.

Needless to say, if there were the application of the principle of shepherd motif in our

leadership, these things would have changed.

4.1.4 In the Religious Context

Recalling the religious life of Israel during the sixth and eight centuries, there was

a high level of moral decline and apostasy. Israel is called to serve as light to the nations

and a city of peace and truth. But it has turned out to be the opposite. The

religious(shepherds) leaders were called to be faithful and responsible in order to take

care of the flock of Yahweh. They were also called to serve as custodians of truth, justice

and righteousness but they have turned out to be some thing else. Above all they were
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called to be model of good leadership for the nations but the shepherds ended up working

against these virtues. Such is our nation Nigeria,

The Church’s leadership which is rooted and built upon the principle of shepherd

motif enshrined in the Old Testament has turned out to be something else. Instead of

setting a good precedent she went as far as practicing dictatorship and gross violation of

the principle of justice, righteousness and truth in her leadership. It is unfortunate for

some shepherds who call themselves mentors but eventually hate with passion of those

whom they are mentoring for fear of taking over from them. At least if every system fails

the Church should be able to stand out and correct the abnormalities and restore good

leadership pattern in the manner of shepherd motif for both the Church and society. This

is currently lacking in both the Church and society. In our attempt to explore the shepherd

motif enshrined in the Old Testament, we discovered that what makes leadership

sustainable is the untiring desire to care by the shepherd. Despite the behaviour of the

flock, the good shepherd shows caring and concern continuously for their well-being.

From all indications the shepherd motif enshrined in the Old Testament has great

potentials to offer the Church and society in terms of good leadership only if they would

implement that.
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CHAPTER FIVE
CONCLUSION

5.1 SUMMARY

The problem this research examined is the misconception and misinterpretation of

the shepherd motif enshrined in the Old Testament especially Psalm 23; Ezek.34;

Zech.11:4-17; Jer.23:1-8 and Isa. 40:1-11, which has been subjected to criticism in recent

times. Most scholars adopted varying degrees of methodologies to come up with different

terms for the motif to denote autocracy, democracy, aristocracy, military dictatorship,

kingship, civil and spiritual leadership to talk on shepherd motif without closely

examining the caring motif which serves as the basis for the meaning and understanding

of shepherd motif enshrined in the Old Testament.

Therefore, the primary objectives of this research had been nine-fold; to be able to

provide adequate translation and proper interpretation of shepherd motif in Ps. 23; Ezek.

34; Zeck. 11:14-17; Jer. 23:1-8; Isa. 40:1-11 that will correct the misunderstanding and

misconception of the motif subjected to criticism in recent times; to be able to justify the

assertion that shepherd motif of caring enshrined in the texts above, which encapsulates,

provision, protection, sustenance and guidance is the basis for the interpretation and

understanding of shepherd motif in the Old Testament; to establish and develop that roeh

shepherd is a key term in controlling all the texts we have examined; to be able to provide

proper interpretation of shepherd motif in the texts we have examined in order to inform,

educate and transform knowledge of pastoral care leadership in both the Church and

society; to attempt to restore the dimensions of the pastoral praxis, spirituality and

significance which majority of the shepherds have lost as we have examined in the texts

above; to reveal the primary responsibilities of a shepherd towards his flock in terms of

caring which will further encourage and strengthen the bond of relationship existing

between the shepherd and his flock; to make modest recommendations for the shepherd;
 183

to be able to challenge and provide enabling environment for scholars to further

investigate the other dimensions of shepherd motif in the Old Testament and explore

viable approaches to the study. To achieve these objectives the researcher consulted

materials and sources that are relevant to the study to be able to identify the existing gap

in which this study fill in. The researcher used the following methods to achieve the

above objectives; canonical approach; this is important because it recognizes the unity

and integrity of the text of scripture. Grammatical-historical Exegesis; this approach is

important for it seeks to draw out the authorial intention and the situation surrounding the

text. Syntactical – Theological method; this approach is important because certain truth

and doctrine are formed within the theological framework of the written text.

Principles of syntagmatics and paradigmatics are important in researching biblical

terms and concepts for it seeks to bring out the contextual meaning of the word(s).

Using the above objectives and methodologies the researcher discovers the

untiring desire for care by the shepherd, which is seen as the basis for the understanding

and interpreting the shepherd motif enshrined in Old Testament. It clearly reveals that the

exegetical process and theological approach have shown much insight in revealing the

basis for the understanding of the shepherd motif.

Having explored the various section of the Hebrew scriptures TANAK we saw a

paradigm laid by Yahweh for all the shepherds of Israel to emulate in order to govern

Israel with a sense of caring, because God is the shepherd of Israel

(Ps.80:1;23:1;Gen.49:24), but the shepherds of Israel have a different agenda which has

turned the community into chaotic disorder. The prophets called for a redress on the

leadership of both Judah and Israel. But there was no improvement, which on more than

one occasion Israel’s shepherds did fail in their responsibility. These shepherds include

all those in leadership position in both the civil and religious circles as kings, priests,
 184

false prophets, false teachers and judges. They were accused of lack of caring for the

flock. These shepherds have not provided for the flock, they have not guided and led the

flock to good pasturage and streams of water, they have not healed the wound of the

broken hearted, neither have they brought back the lost ones, instead they devoted more

to amassing wealth for themselves. These shepherds have lost the pastoral praxis,

spirituality and significance. They have also lost the core values of the motif of caring,

which is the basis for the understanding of shepherd motif enshrined in the Old

Testament. However, the underlying briefings would bring to light how we have achieved

the goal of our study.

In chapter one we have laid the foundation of the study taken into consideration

the thesis statement, general and specific objectives of the study, significance of the

study, justification of the study, appropriate methodology, theoretical/conceptual

framework of the research, clarifications of terms and organization of the study. In the

second chapter of the research we reviewed some selected works of scholars relevant to

the study, especially their position and how they have approached the problem. This

section further reveals the existing gap in which this thesis is attempting to fill in. This

gap is the untiring desire for care by the shepherd which is seen throughout the texts we

have examined. Another helpful dimension of the shepherd motif is the loss of its

pastoral praxis, spirituality and significance which is a major concern for the pastoral care

leadership in the Church and society.

The background study of the Shepherd Motif forms the third chapter of the study

in which a detailed study of its concept and its development in the ancient Near Eastern

tradition was given, taken into consideration Egypt, Assyria, Babylonia, Persia, Greco-

Roman world and Africa. Within the same chapter we give a detailed study of the

concept of the shepherd motif across the three sections of the Hebrew scriptures of the
 185

Old Testament. In each of the section we give the etymological and the semantic

relationship or contextual meaning of the word roeh in the various context of the Old

Testament. Similarly, since the study is primarily on shepherd motif in the Old Testament

we have paid particular attention to some selected texts in the Law, Prophets and

Writings. This research also looked into the shepherd motif in the New Testament. We

have also studied hur roeh with its semantic relationship to other words like, rmv shmar,

dqp paqad, rsj hasar, dsj hesed, dqn noqed, and ilm malak. Within the same chapter

we have examined some selected texts(Psalm23; Ezek.34; Zech.11:4-17; Jer.23:1-8;

Isa.40:1-11) in the light of biblical exegesis in order to bring out an interpretation very

close to the Masoretic rendering that would lead to better understanding of the shepherd

motif enshrined in the Old Testament. In the fourth chapter the writer drew implications

arising from the texts we examined in order to apply its message to the Nigerian Sitz im

Leben. While in Chapter five we drew the conclusion of the study.

This researcher has examined shepherd motif from the ancient Near East

background and the Old Testament which affirms our study of the shepherd motif. We

have also developed the meaning of the shepherd motif with its various dimensions in the

texts we investigated; we discovered that the central thrust rest on leadership

responsibilities with a sense of caring, which the shepherds of Israel were accused of not

tending the flock of God with a sense of caring.

5.2 FINDINGS

1. This research explored the shepherd motif in the Old Testament in which most

scholars relied upon the titles. But with recent findings, it is discovered that no

attention is given to the shepherd motif of untiring desire for care by the shepherd. As

such the untiring desire for care, which is unconditional for every shepherd is the
 186

basis of understanding shepherd motif enshrined in the Old Testament. For it is found

to be informative, educative and transformative.

2. Having explored the background of the shepherd motif in the ancient Near East

traditions, it is discovered that it is only the gods that are being referred to as

shepherds with the exception of Egypt in which human kings have to be deified to

become shepherds. But in this study it is discovered that the above aforementioned

facts do not apply to the Old Testament understanding of the shepherd motif, for in

the Old Testament. Yahweh is seen as the shepherd of his people (Ps. 80:1; Isa. 40:11

and in the prophetic literature Yahweh is designated as the good shepherd and the

messianic ruler is also designated as the good shepherd. Also both civil and religious

leaders are referred to as shepherds.

3. This research is the first in researching biblical terms using the principles of

syntagmatics and paradigmatics on shepherd motif in the Old Testament. The

research has demonstrated the above principles using Psalm 23, Ezek. 34, Jer. 23:1-8,

Zech. 11:4-17, Isaiah 40 1-11, which furthers reveals how informative, educative and

transformative shepherd motif enshrined in the Old Testament can serve as paradigm

for pastoral care leadership in the Church and society.

4. It is discovered in this study that the term shepherd does not always refer to animate

beings but even essence like soul is sometimes refered to as shepherd. The Greek

philosopher Philo describes nous as shepherd of irrational powers (Jeremias 901).

5. This research comes out with some core values from some African tribes on the

concept of shepherd motif as a tool for the understanding, interpreting and applying

the shepherd motif in the Old Testament for the African Christians.

6. Most of the Western interpreters who championed biblical interpretation were not

able to explore the richer dimensions of the shepherd motif, but this research
 187

discovers that from the Fulani shepherds’ that every cow has a name peculiar to

others, when that name is called, it is only the cow bearing that name that will

respond thus expressing the intimate relationship existing between the shepherd and

his flocks.

7. This research discover that the local understanding of the shepherd can be concrete

ground for building biblical understanding of shepherd motif enshrined in the Old

Testament, especially for African Christians.

8. The researcher discovers a significant initiative from the works of Mogensen (78) on

the social organization of the fulbe society of Northern Nigeria and notes that a key

component of the pastoral fulbe is the flock to which they are closely attached

maintains that the cattle play a major role in the social organization of the fulbe and

that the social status of an individual in the society is determined largely by their

relation to cattle. He notes again on the significance of the flock in which a fulbe

proverbs says “ If one harms the cattle, one harms the fulbe” and “If the cattle dies,

the fulbe will die” and “cattle surpass everything and they are even greater than father

and mother”(Mogensen 78)

9. In this study it is discovered that the central thrust of the shepherd motif in the Old

Testament rests upon leadership responsibilities with a sense of caring, which the

shepherds of Israel were accused of not tending the flock of God with a sense of

caring.

5.3 RECOMMENDATIONS

The following recommendations are drawn from the research.

1. This piece of work is highly recommended for biblical scholars as a model and

resource material in researching biblical terms, concepts, and motifs, using the

principles of syntagmatics and paradigmatics.

 188

2. The paradigm discovered by the researcher on shepherd motif in the Old Testament

has great potentials to offer the Church and society in terms of good leadership.

3. From this research we discovered what makes leadership sustainable is the untiring

desire to care of the shepherd. This has been demonstrated by Yahweh with Israel his

flock in the wilderness experience. Despite Israel’s obnoxious behaviour, the good

shepherd shows caring and concern continuously for their well-being. Therefore,

leaders (shepherds) of the Church and society should emulate that for the well-being

of the people.

4. This research wish to remind the church of her leadership which is rooted and built

upon the principle of shepherd motif enshrined in the Old Testament, instead of

practicing dictatorship and gross violation of human right and justice in her

leadership.

5. The current uprising in North Africa and Middle East is an indication of the lack of

absolute care and response to the needs of their people. Therefore, the principle of

shepherd’s caring motif is strongly recommended as the solution to their problems.

6. This study would serve as a general warning to all shepherds that judgment will

certainly come upon those who do not take heed to the principle of shepherd motif in

governance.

7. This research is strongly recommending all institutions of human endavours to pattern

their leadership to pastoral style of government in order to ensure peace, equity,

justice, security and well-being of their people.

5.4 CONCLUSION

This researcher has examined the concept of the shepherd motif from the background

of ancient Near East, Old Testament and Africa. The writer saw that the imagery of the

shepherd occupies and plays a major role in all the traditions studied. First and foremost
 189

the image is being referred to God in the metaphorical sense, because of the role he plays

in providing, guiding, leading and protecting mankind. And in the figurative sense human

kings are seen as shepherds and are expected to function in similar way as shepherds.

Literally, it refers to the one who tends sheep and pastures flock. The gods too are being

referred to as shepherds. From all indication it has been observed that the ancient Near

East background and African concept of the motif of caring is limited and in sufficient.

In this research we have examined the shepherd motif in the Hebrew Scriptures

Torah, Neviim and Kethovim(TANAK) especially, the prophetic literature where the

wicked leaders of Israel are contrasted with God and his loving care. Two things develop

from this study of the shepherd motif in the Old Testament concerning the idea of

shepherd. Firstly, God’s leaders were to be like him. They were to care for the sheep as

he cares for them. But Israel had failed in this mission and exploited the people for

personal gain and exposed them to idolatry and immorality. This is seen in the texts the

researcher has examined in Jer 23:I-6, Ezek.34, Zech.11:4-17. Secondly, the idea of

shepherd is closely associated with the role of the king; the expected messiah who will

come from the loins of David must be a great shepherd who will be able to clothe himself

with humility the task of shepherding God’s people. He will rule with wisdom and

righteousness, and practice loving kindness and truth (Chad 2). From our research of the

Old Testament concept of shepherd motif it thus reveals that the concept is an untiring

desire to care.

We have undoubtedly seen that the shepherd motif conveys leadership responsibility

in which caring seems to be lacking in human dictatorship, kingship, leadership, rulership

and the gods with the exception of Yahweh.

 190

5.5 CONTRIBUTION TO KNOWLEDGE

The contribution of this research is that it has for the first time, fully laid bare the

motif of untiring desire for care by the shepherd as the basis for understanding and

interpreting the shepherd motif enshrined in the Old Testament. For it is found to be

informative, educative and transformative. This discovery is not found in any of the

materials the researcher has reviewed.

For the first time in recent scholarship, this research has used the principles of

syntagmatics and paradigmatics on selected texts on shepherd motif in Old Testament to

bring out a clearer understanding and interpretation of the shepherd motif enshrined in

the Old Testament. This discovery is not found in any of the materials the researcher has

reviewed.
 191

NOTES
1
The word shamar with its cognitive ancient Near East derivatives has similar meanings,
when compared with ro’eh (shepherd) in its semantic relationship it captures the basic
function of the shepherd and gives a fuller revelation of the contextual meaning of the
word. To buttress this assertion see rmv in Theological Word of the Old Testament, Vol.
2 edited by R. Laird Harris et al (Chicago: Moody Press, 1980), p. 939.
2
It is interesting to note that the Hebrew verbal idea of strong verbs are expressed, in the
Qal it gives the sense of the active mood, while in the Niphal it suggests passive mood, in
the Piel it conveys the intensification of the action and the Hitpael depicts the reflexive
action.(For a perfect treatment of these synopses see M. Mansoor Biblical Hebrew Vol. 1
pp190-191.
3
When the concept is applied to the context of the shepherd it exemplifies the basic
caution that is involved in the role of the shepherd.
4
Although the etymological derivation of pqd may not necessarily gives the contextual
meaning but gives the root meaning of the word, also to some extent it serves as a pointer
to the meaning of the word. See Tyler F. Williams ‘dqp’ in NIDOTTE Vol. 3, edited by
Willem A. VanGemeren et al (Grand Rapids: Zondervan, 1997), p. 658.
5
The third rendering is more at home with the literal and metaphorical meaning of the
shepherd motif in both of the sister testaments towards his flock.
6
Hamilton in TWOT Vol. 2, p. 731 sees the concept of the shepherd motif in the light of
exercising leadership or rulership principles over the ruled with a view to see relief and
developmental changes in the lives of the oppressed either for the positive or negative.
Therefore, a shepherd must embrace the caring motif as his attitude towards his flock.
7
From the foregoing studies I concur with Meier’s opinion that the verbs of want, lack, or
need, rsj Hasar is the most common and broadly accepted in the Semitic languages of
ANE e.g. Aramaic, Arabic and Ethiopic for they have the same form in Hebrew. See
M.Mansoor Biblical Hebrew Vol. 1 .p.6
8
See detail meaning conjugation of “rsj” in A Concise Hebrew and Aramaic Lexicon of
the Old Testament. Grand Rapids: Eerdmans, 1988, p.112.
9
Not only people associated with God are said to lack nothing, but also land. cf. Deut.
8:9; Judg. 18:4.
10
<jr Raham is closely associated with <jn Niham, for it conveys the meaning of care,
protection and compassion. The semantic relationship of these words with hur roeh is
that roeh in both of its form either in the noun or verb conveys similar meaning of caring,
protection and provision.
11
This principle is well researched by Andy Warren in his lecture notes MTB 501 Old
Testament Exegesis in Hebrew TCNN 2003. This principle is also intensively used by
Philip Asura Nggada,MTh thesis 2005 TCNN Bukuru.
 192

12
In Exegesis, it is imperative to look at verses before and after in order to get the sense
unit of the text. In the syntigmatics chart the last column gives the key concept in the text.
 193

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GLOSSARY

HEBREW WORDS

lka akal -“to eat” or “to devour”

hwhy rma amar Yehvah “says the Lord”

lba aval - “to give “ different from natan” “to give”

tybb babayit Yehvah- in the house of the lord

tysrb bereshit- beginnings or Genesis

hwhy ynda rma hk co amar adonai yehvah - “thus says the Lord”

hwhy rbddebar Yehvah - “the word of the Lord”

la el – God

roj hasar – want, lack or need

hmh hemmah - “they”, “who” “behold”

doj hesed – Mercy, “love”

ywh hoi – particle or interjection meaning “woe” or “alas”

lawnmu Immanuel – “God with us”

sbl labash – “to clothe”

ikl lacen - “therefore”

dwdl la Dawid –“to David” or “for David”

rsja al lo’lasar – “I shall not want”

al lo- “negative particle” “not”

sb sh lls rhm maher shalal-hash bash - “the body shall very quickly be taken”

klm malka – a rulling queen

ilm melek – “king”

 201

ism misiach – “anointed one”

sn nasa – “premonarchial family clan head”

lhn nahal – “to guide”

dqn naqad – “leader” or “captain”

qdn noqed – one who take care of the flock or a sheep dealer

~yaybn nebiim – prophets rooted from the word nabi

dqp paqad – “to watch over”, “to appoint”

ayr ra’a and re’u – “to graze”, “to shepherd” or “to rule”

~hr raham - is closely associated with niham for it conveys the meaning of “care”,
“protection” and “compassion”

hur ro’eh – “shepherd”

jls shalah - “weapon” or “spear”

~ls shalom – “peace”, “wellbeing”, “prosperity”

tbs shavat - “to dwell” or “to sit”

rms shamar - “to repent”, “to tend”, “a great care” or “a diligent care”

bws shub - “to turn back to God”, “to return to God”, “to repent”

bsy ras shear jashub - “a remnant will return”

ihls shulhan - table

int tanak - acronym for Hebrew scriptures Torah, Prophets and Writings.

hrwt torah - law Genesis – Deuteronomy

dsj bot tov hesed - “goodness and mercy”

qdx tsedeq - “righteous” from the root “tsadaq”

 202

ytbsw washavti - rooted from Hebrew verb shuv – “to return” in this context it
suggests
“and I shall return”.

iral ~ymy yamim laorek - “length of days forever”

ynlhyny yanihalni - “he leads me”

hbsy yashabha - “he restores”

ytbsy yashabti - rooted from Hebrew word yashab means “to sit” or “I shall dwell”

ynoxbry – yarbesteni “he makes me lie down”

ilm hwhy Yehvah malak - “rule of Yahweh over the nations and the gods”

yur hwhy Yehvah ro’iy - “the lord is my shepherd”

wnkdx hwhy Yehvah Tsedikenu - “ the lord our righteousness”

twmlz zalmut - “shadow of death”

hbz zevah - “to slaughter”

ANCIENT NEAR EAST WORDS

Ahiman - evil spirit in Persian religion

Ahura mazda – The wise lord who is worshipped by people in Persian empire

Amon – Egyptian god who is called strong drover or shepherd

Avesta – sacred book of those who practice Zoroastrianism

Hammurabi –the exalted prince in Babylon, who feared God to bring about the rule of

righteousness in the land, to destroy the wicked and the evil doers; so that the

strong should not harm the weak. In his code- “ I rule over the black headed

people like shamash and enlighten the land to further the well-being of

mankind”. This excerpt is qtd from Hammurabi code of laws c.1780 B.C.

(PCSB 2005).

Ipumer-sage
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Ir-a-ni Marduk- the translation of this expression “Marduk has pastured me”

Marduk-the god of the Babylonians, he is also the god of righteousness, dominion over

earthly men and made him great.

Maggis- wise men

Medes- priest

Melekat- this refers to the goddess lishtar regarded as queen of heaven.

GREEK/LATIN WORDS

agamennon - “shepherd in regular Homeric description”

eleos - mercy

goyim - Gentiles

rmesercordia - compassion or mercy

nous - shepherd of irrational powers

 poimen - pastor or shepherd

 poimenoi - shepherds or Pastors

 presbyterous - “elders”

Sitz im Leben- life setting or life situation

vulgate - Latin translation of the LXX

INDEGENOUS WORDS

Bura- A tribe found in the North Eastern Nigeria precisely in Borno State and Adamawa
state. They are located in five local government areas; Biu, Shani, Kwaya, Hawul
and Gombi. They are believed to have migrated from the East in 1000A.D.

Fulbe-The fulbe society popularly known as the Fulani communities are predominantly
pastoral nomads, although there are few exceptions that settled down and
concentrated on agricultural farming. They are like the Bedouins in the Middle
East

Kraal- a small clusters of houses built by the Masais’ which consists of eight families
with their cattle.

Kluk- a small skin bag used by the Mupuns shepherd to carry items such as small knife,
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sling, bow and arrow.

Masai- they are nomads found in Kenya and Tanzania in –East Africa.

Morans- this refers to the age groups from 14-30 Masai ethnic group.

Mupun- this is an ethnic group found in the middle belt of Nigeria , precisely in Pankshin
and Mangu L.G.A. of Plateau State.
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