Jeremiah 3:14-15

3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. ¹  If you do, ²  I will take one of you from each town and two of you from each family group, and I will bring you back to Zion. 3:15 I will give you leaders ³  who will be faithful to me. ⁴  They will lead you with knowledge and insight.

Jeremiah 33:26

33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ⁵  I will restore them ⁶  and show mercy to them.”

Psalms 78:70-72

78:70 He chose David, his servant,

and took him from the sheepfolds.

78:71 He took him away from following the mother sheep, ⁷ 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ⁸ 

78:72 David ⁹  cared for them with pure motives; ¹⁰ 

he led them with skill. ¹¹ 

Isaiah 11:11

11:11 At that time ¹²  the sovereign master ¹³  will again lift his hand ¹⁴  to reclaim ¹⁵  the remnant of his people ¹⁶  from Assyria, Egypt, Pathros, ¹⁷  Cush, ¹⁸  Elam, Shinar, ¹⁹  Hamath, and the seacoasts. ²⁰ 

Ezekiel 34:23-31

34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. ²¹  He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince ²²  among them; I, the Lord, have spoken!

34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely ²³  in the wilderness and even sleep in the woods. ²⁴  34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. ²⁵  34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid. 34:29 I will prepare for them a healthy ²⁶  planting. They will no longer be victims ²⁷  of famine in the land and will no longer bear the insults of the nations. 34:30 Then they will know that I, the Lord their God, am with them, ²⁸  and that they are my people, the house of Israel, declares the sovereign Lord. ²⁹  34:31 And you, my sheep, the sheep of my pasture, are my people, ³⁰  and I am your God, declares the sovereign Lord.’”

Hosea 3:3-5

3:3 Then I told her, “You must live with me many days; you must not commit adultery or have sexual intercourse with ³¹  another man, and I also will wait for you.” 3:4 For the Israelites ³²  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. 3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ³³  Then they will submit to the Lord in fear and receive his blessings ³⁴  in the future. ³⁵ 

Micah 5:2

A King Will Come and a Remnant Will Prosper

5:2 (5:1) As for you, Bethlehem Ephrathah, ³⁶ 

seemingly insignificant ³⁷  among the clans of Judah –

from you a king will emerge who will rule over Israel on my behalf, ³⁸ 

one whose origins ³⁹  are in the distant past. ⁴⁰ 

Micah 5:4-5

5:4 He will assume his post ⁴¹  and shepherd the people ⁴²  by the Lord’s strength,

by the sovereign authority of the Lord his God. ⁴³ 

They will live securely, ⁴⁴  for at that time he will be honored ⁴⁵ 

even in the distant regions of ⁴⁶  the earth.

5:5 He will give us peace. ⁴⁷ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ⁴⁸ 

we will send ⁴⁹  against them seven ⁵⁰  shepherd-rulers, ⁵¹ 

make that eight commanders. ⁵² 

Micah 7:14

7:14 Shepherd your people with your shepherd’s rod, ⁵³ 

the flock that belongs to you, ⁵⁴ 

the one that lives alone in a thicket,

in the midst of a pastureland. ⁵⁵ 

Allow them to graze in Bashan and Gilead, ⁵⁶ 

as they did in the old days. ⁵⁷ 

John 21:15-17

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ⁵⁸  do you love me more than these do?” ⁵⁹  He replied, ⁶⁰  “Yes, Lord, you know I love you.” ⁶¹  Jesus ⁶²  told him, “Feed my lambs.” 21:16 Jesus ⁶³  said ⁶⁴  a second time, “Simon, son of John, do you love me?” He replied, ⁶⁵  “Yes, Lord, you know I love you.” Jesus ⁶⁶  told him, “Shepherd my sheep.” 21:17 Jesus ⁶⁷  said ⁶⁸  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁶⁹  that Jesus ⁷⁰  asked ⁷¹  him a third time, “Do you love me?” and said, ⁷²  “Lord, you know everything. You know that I love you.” Jesus ⁷³  replied, ⁷⁴  “Feed my sheep.

Acts 20:28-29

20:28 Watch out for ⁷⁵  yourselves and for all the flock of which ⁷⁶  the Holy Spirit has made you overseers, ⁷⁷  to shepherd the church of God ⁷⁸  that he obtained ⁷⁹  with the blood of his own Son. ⁸⁰  20:29 I know that after I am gone ⁸¹  fierce wolves ⁸²  will come in among you, not sparing the flock.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁸³  them and saying farewell, ⁸⁴  he left to go to Macedonia. ⁸⁵ 

Acts 5:1-4

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 He ⁸⁶  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁸⁷  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁸⁸  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁸⁹  the land? 5:4 Before it was sold, ⁹⁰  did it not ⁹¹  belong to you? And when it was sold, was the money ⁹²  not at your disposal? How have you thought up this deed in your heart? ⁹³  You have not lied to people ⁹⁴  but to God!”

[3:14]  ¹ tn Or “I am your true husband.”

[3:14]  ² tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.

[3:15]  ³ tn Heb “shepherds.”

[3:15]  ⁴ tn Heb “after/according to my [own] heart.”

[33:26]  ⁵ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ⁶ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[78:71]  ⁷ tn Heb “from after the ewes he brought him.”

[78:71]  ⁸ tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[78:72]  ⁹ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ¹⁰ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ¹¹ tn Heb “and with the understanding of his hands he led them.”

[11:11]  ¹² tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ¹³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁴ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ¹⁵ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁶ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁷ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹⁸ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁹ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁰ tn Or perhaps, “the islands of the sea.”

[34:23]  ²¹ 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).

[34:24]  ²² sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).

[34:25]  ²³ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

[34:25]  ²⁴ sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

[34:26]  ²⁵ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

[34:29]  ²⁶ tc The MT reads לְשֵׁם (lÿshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.

[34:29]  ²⁷ tn Heb “those gathered” for famine.

[34:30]  ²⁸ sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).

[34:30]  ²⁹ sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.

[34:31]  ³⁰ tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.

[3:3]  ³¹ tn Heb “and you will not be for”; NIV “be intimate with.”

[3:4]  ³² tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:5]  ³³ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  ³⁴ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ³⁵ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[5:2]  ³⁶ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

[5:2]  ³⁷ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

[5:2]  ³⁸ tn Heb “from you for me one will go out to be a ruler over Israel.”

[5:2]  ³⁹ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

[5:2]  ⁴⁰ tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

[5:4]  ⁴¹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ⁴² tn The words “the people” are supplied in the translation for clarification.

[5:4]  ⁴³ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ⁴⁴ 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]  ⁴⁵ tn Heb “be great.”

[5:4]  ⁴⁶ tn Or “to the ends of.”

[5:5]  ⁴⁷ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ⁴⁸ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ⁴⁹ tn Heb “raise up.”

[5:5]  ⁵⁰ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ⁵¹ tn Heb “shepherds.”

[5:5]  ⁵² tn Heb “and eight leaders of men.”

[7:14]  ⁵³ tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).

[7:14]  ⁵⁴ tn Heb “the flock of your inheritance.”

[7:14]  ⁵⁵ tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.

[7:14]  ⁵⁶ sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.

[7:14]  ⁵⁷ tn Heb “as in the days of antiquity.”

[21:15]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Grk “He said to him.”

[21:15]  ⁶¹ 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]  ⁶² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ⁶³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ⁶⁴ 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]  ⁶⁵ tn Grk “He said to him.”

[21:16]  ⁶⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁶⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁶⁸ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁶⁹ tn Or “was sad.”

[21:17]  ⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁷¹ tn Grk “said to.”

[21:17]  ⁷² tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁷³ 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]  ⁷⁴ tn Grk “Jesus said to him.”

[20:28]  ⁷⁵ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁷⁶ tn Grk “in which.”

[20:28]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn Or “acquired.”

[20:28]  ⁸⁰ 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.

[20:29]  ⁸¹ tn Grk “after my departure.”

[20:29]  ⁸² tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:1]  ⁸³ tn Or “exhorting.”

[20:1]  ⁸⁴ tn Or “and taking leave of them.”

[20:1]  ⁸⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[5:2]  ⁸⁶ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁸⁷ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁸⁸ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁸⁹ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ⁹⁰ tn Grk “Remaining to you.”

[5:4]  ⁹¹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁹² tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁹³ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ⁹⁴ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.