2 Samuel 5:2

5:2 In the past, when Saul was our king, you were the real leader in Israel. ¹  The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’”

Psalms 78:71-72

78:71 He took him away from following the mother sheep, ² 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ³ 

78:72 David ⁴  cared for them with pure motives; ⁵ 

he led them with skill. ⁶ 

Isaiah 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁷ 

he leads the ewes along.

Jeremiah 3:15

3:15 I will give you leaders ⁸  who will be faithful to me. ⁹  They will lead you with knowledge and insight.

Jeremiah 23:4

23:4 I will install rulers ¹⁰  over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. ¹¹  I, the Lord, promise it! ¹² 

Ezekiel 34:2

34:2 “Son of man, prophesy against the shepherds ¹³  of Israel; prophesy, and say to them – to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock?

Ezekiel 34:15

34:15 I myself will feed my sheep and I myself will make them lie down, declares the sovereign Lord.

Ezekiel 34:23

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ¹⁴  He will feed them and will be their shepherd.

Micah 5:4

5:4 He will assume his post ¹⁵  and shepherd the people ¹⁶  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹⁷ 

They will live securely, ¹⁸  for at that time he will be honored ¹⁹ 

even in the distant regions of ²⁰  the earth.

Matthew 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ²¹ 

John 21:15-17

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ²²  do you love me more than these do?” ²³  He replied, ²⁴  “Yes, Lord, you know I love you.” ²⁵  Jesus ²⁶  told him, “Feed my lambs.” 21:16 Jesus ²⁷  said ²⁸  a second time, “Simon, son of John, do you love me?” He replied, ²⁹  “Yes, Lord, you know I love you.” Jesus ³⁰  told him, “Shepherd my sheep.” 21:17 Jesus ³¹  said ³²  a third time, “Simon, son of John, do you love me?” Peter was distressed ³³  that Jesus ³⁴  asked ³⁵  him a third time, “Do you love me?” and said, ³⁶  “Lord, you know everything. You know that I love you.” Jesus ³⁷  replied, ³⁸  “Feed my sheep.

Acts 20:28

20:28 Watch out for ³⁹  yourselves and for all the flock of which ⁴⁰  the Holy Spirit has made you overseers, ⁴¹  to shepherd the church of God ⁴²  that he obtained ⁴³  with the blood of his own Son. ⁴⁴ 

Acts 21:28

21:28 shouting, “Men of Israel, ⁴⁵  help! This is the man who teaches everyone everywhere against our people, our law, ⁴⁶  and this sanctuary! ⁴⁷  Furthermore ⁴⁸  he has brought Greeks into the inner courts of the temple ⁴⁹  and made this holy place ritually unclean!” ⁵⁰ 

Acts 21:1

Paul’s Journey to Jerusalem

21:1 After ⁵¹  we ⁵²  tore ourselves away ⁵³  from them, we put out to sea, ⁵⁴  and sailing a straight course, ⁵⁵  we came to Cos, ⁵⁶  on the next day to Rhodes, ⁵⁷  and from there to Patara. ⁵⁸ 

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

[5:2]  ¹ tn Heb “you were the one leading out and the one leading in Israel.”

[78:71]  ² tn Heb “from after the ewes he brought him.”

[78:71]  ³ tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[78:72]  ⁴ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ⁵ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ⁶ tn Heb “and with the understanding of his hands he led them.”

[40:11]  ⁷ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[3:15]  ⁸ tn Heb “shepherds.”

[3:15]  ⁹ tn Heb “after/according to my [own] heart.”

[23:4]  ¹⁰ tn Heb “shepherds.”

[23:4]  ¹¹ tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).

[23:4]  ¹² tn Heb “Oracle of the Lord.”

[34:2]  ¹³ tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2).

[34:23]  ¹⁴ sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).

[5:4]  ¹⁵ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹⁶ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹⁷ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹⁸ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹⁹ tn Heb “be great.”

[5:4]  ²⁰ tn Or “to the ends of.”

[2:6]  ²¹ sn A quotation from Mic 5:2.

[21:15]  ²² tc The majority of mss (A C² Θ Ψ Ë^1,13 33 Ï sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

[21:15]  ²³ tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.

[21:15]  ²⁴ tn Grk “He said to him.”

[21:15]  ²⁵ tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.

[21:15]  ²⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁸ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²⁹ tn Grk “He said to him.”

[21:16]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³² tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³³ tn Or “was sad.”

[21:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³⁵ tn Grk “said to.”

[21:17]  ³⁶ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁷ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  ³⁸ tn Grk “Jesus said to him.”

[20:28]  ³⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴⁰ tn Grk “in which.”

[20:28]  ⁴¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁴² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁴³ tn Or “acquired.”

[20:28]  ⁴⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[21:28]  ⁴⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁴⁶ sn The law refers to the law of Moses.

[21:28]  ⁴⁷ tn Grk “this place.”

[21:28]  ⁴⁸ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁴⁹ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁵⁰ tn Or “and has defiled this holy place.”

[21:1]  ⁵¹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁵² sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ⁵³ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ⁵⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ⁵⁵ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ⁵⁶ sn Cos was an island in the Aegean Sea.

[21:1]  ⁵⁷ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ⁵⁸ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).