John 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ¹  I am the door for the sheep. ² 

John 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ³  and find pasture. ⁴ 

Acts 20:28

20:28 Watch out for ⁵  yourselves and for all the flock of which ⁶  the Holy Spirit has made you overseers, ⁷  to shepherd the church of God ⁸  that he obtained ⁹  with the blood of his own Son. ¹⁰ 

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹¹  them and saying farewell, ¹²  he left to go to Macedonia. ¹³ 

Acts 3:2-7

3:2 And a man lame ¹⁴  from birth ¹⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁶  so he could beg for money ¹⁷  from those going into the temple courts. ¹⁸  3:3 When he saw Peter and John about to go into the temple courts, ¹⁹  he asked them for money. ²⁰  3:4 Peter looked directly ²¹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ²²  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ²³  but what I do have I give you. In the name ²⁴  of Jesus Christ ²⁵  the Nazarene, stand up and ²⁶  walk!” 3:7 Then ²⁷  Peter ²⁸  took hold ²⁹  of him by the right hand and raised him up, and at once the man’s ³⁰  feet and ankles were made strong. ³¹ 

Acts 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ³² 

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Revelation 1:20--2:1

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ³³  The seven stars are the angels ³⁴  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ³⁵  write the following: ³⁶ 

“This is the solemn pronouncement of ³⁷  the one who has a firm grasp on ³⁸  the seven stars in his right hand ³⁹  – the one who walks among the seven golden ⁴⁰  lampstands:

[10:7]  ¹ tn Grk “Truly, truly, I say to you.”

[10:7]  ² tn Or “I am the sheep’s door.”

[10:9]  ³ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁴ sn That is, pasture land in contrast to cultivated land.

[20:28]  ⁵ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁶ tn Grk “in which.”

[20:28]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “acquired.”

[20:28]  ¹⁰ 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.

[20:1]  ¹¹ tn Or “exhorting.”

[20:1]  ¹² tn Or “and taking leave of them.”

[20:1]  ¹³ sn Macedonia was the Roman province of Macedonia in Greece.

[3:2]  ¹⁴ tn Or “crippled.”

[3:2]  ¹⁵ tn Grk “from his mother’s womb.”

[3:2]  ¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ¹⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ²⁰ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ²¹ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ²² tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ²³ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ²⁴ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁶ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ²⁷ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁹ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ³⁰ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ³¹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:14]  ³² tn Or “nothing to say in opposition.”

[1:20]  ³³ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ³⁴ tn Or perhaps “the messengers.”

[2:1]  ³⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ³⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³⁷ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ³⁸ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ³⁹ sn On seven stars in his right hand see 1:16.

[2:1]  ⁴⁰ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.