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.’”

Mazmur 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 

Yesaya 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.

Yohanes 21:15-17

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ⁸  do you love me more than these do?” ⁹  He replied, ¹⁰  “Yes, Lord, you know I love you.” ¹¹  Jesus ¹²  told him, “Feed my lambs.” 21:16 Jesus ¹³  said ¹⁴  a second time, “Simon, son of John, do you love me?” He replied, ¹⁵  “Yes, Lord, you know I love you.” Jesus ¹⁶  told him, “Shepherd my sheep.” 21:17 Jesus ¹⁷  said ¹⁸  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁹  that Jesus ²⁰  asked ²¹  him a third time, “Do you love me?” and said, ²²  “Lord, you know everything. You know that I love you.” Jesus ²³  replied, ²⁴  “Feed my sheep.

Kisah Para Rasul 20:26

20:26 Therefore I declare ²⁵  to you today that I am innocent ²⁶  of the blood of you all. ²⁷ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ²⁸  fierce wolves ²⁹  will come in among you, not sparing the flock.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³⁰  them and saying farewell, ³¹  he left to go to Macedonia. ³² 

Pengkhotbah 5:2-4

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

5:3 Just as dreams come when there are many cares, ³³ 

so ³⁴  the rash vow ³⁵  of a fool occurs ³⁶  when there are many words.

5:4 When you make a vow ³⁷  to God, do not delay in paying it. ³⁸ 

For God ³⁹  takes no pleasure in fools:

Pay what you vow!

[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.

[21:15]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “He said to him.”

[21:15]  ¹¹ 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]  ¹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ¹⁴ 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]  ¹⁵ tn Grk “He said to him.”

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

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

[21:17]  ¹⁸ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁹ tn Or “was sad.”

[21:17]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²¹ tn Grk “said to.”

[21:17]  ²² tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²³ 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]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁴ tn Grk “Jesus said to him.”

[20:26]  ²⁵ tn Or “testify.”

[20:26]  ²⁶ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ²⁷ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:29]  ²⁸ tn Grk “after my departure.”

[20:29]  ²⁹ 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]  ³⁰ tn Or “exhorting.”

[20:1]  ³¹ tn Or “and taking leave of them.”

[20:1]  ³² sn Macedonia was the Roman province of Macedonia in Greece.

[5:3]  ³³ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ³⁴ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ³⁵ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ³⁶ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:4]  ³⁷ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ³⁸ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ³⁹ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.