Zakharia 11:7
Konteks11:7 So I 1 began to shepherd the flock destined for slaughter, the most afflicted 2 of all the flock. Then I took two staffs, 3 calling one “Pleasantness” 4 and the other “Binders,” 5 and I tended the flock.
Yesaya 40:9-11
Konteks40:9 Go up on a high mountain, O herald Zion!
Shout out loudly, O herald Jerusalem! 6
Shout, don’t be afraid!
Say to the towns of Judah,
“Here is your God!”
40:10 Look, the sovereign Lord comes as a victorious warrior; 7
his military power establishes his rule. 8
Look, his reward is with him;
his prize goes before him. 9
40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 10
he leads the ewes along.
Yehezkiel 34:23-24
Konteks34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. 11 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 12 among them; I, the Lord, have spoken!
Mikha 5:4
Konteks5:4 He will assume his post 13 and shepherd the people 14 by the Lord’s strength,
by the sovereign authority of the Lord his God. 15
They will live securely, 16 for at that time he will be honored 17
even in the distant regions of 18 the earth.
Matius 15:24
Konteks15:24 So 19 he answered, “I was sent only to the lost sheep of the house of Israel.”
Matius 23:37
Konteks23:37 “O Jerusalem, Jerusalem, 20 you who kill the prophets and stone those who are sent to you! 21 How often I have longed 22 to gather your children together as a hen gathers her chicks under her wings, but 23 you would have none of it! 24
Lukas 19:41-44
Konteks19:41 Now 25 when Jesus 26 approached 27 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 28 even you, the things that make for peace! 29 But now they are hidden 30 from your eyes. 19:43 For the days will come upon you when your enemies will build 31 an embankment 32 against you and surround you and close in on you from every side. 19:44 They will demolish you 33 – you and your children within your walls 34 – and they will not leave within you one stone 35 on top of another, 36 because you did not recognize the time of your visitation from God.” 37
Yohanes 21:15-17
Konteks21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, 38 do you love me more than these do?” 39 He replied, 40 “Yes, Lord, you know I love you.” 41 Jesus 42 told him, “Feed my lambs.” 21:16 Jesus 43 said 44 a second time, “Simon, son of John, do you love me?” He replied, 45 “Yes, Lord, you know I love you.” Jesus 46 told him, “Shepherd my sheep.” 21:17 Jesus 47 said 48 a third time, “Simon, son of John, do you love me?” Peter was distressed 49 that Jesus 50 asked 51 him a third time, “Do you love me?” and said, 52 “Lord, you know everything. You know that I love you.” Jesus 53 replied, 54 “Feed my sheep.
Roma 15:8
Konteks15:8 For I tell you that Christ has become a servant of the circumcised 55 on behalf of God’s truth to confirm the promises made to the fathers, 56
[11:7] 1 sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the
[11:7] 2 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.
[11:7] 3 sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.
[11:7] 4 tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”
[11:7] sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the
[11:7] 5 tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).
[11:7] sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
[40:9] 6 tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.
[40:10] 7 tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.
[40:10] 8 tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).
[40:10] 9 tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.
[40:11] 10 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
[34:23] 11 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] 12 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).
[5:4] 13 tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”
[5:4] 14 tn The words “the people” are supplied in the translation for clarification.
[5:4] 15 tn Heb “by the majesty of the name of the
[5:4] 16 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] 18 tn Or “to the ends of.”
[15:24] 19 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[23:37] 20 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 21 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 22 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 24 tn Grk “you were not willing.”
[19:41] 25 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 27 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 28 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 29 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 30 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 31 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 32 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 33 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 34 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 35 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 36 tn Grk “leave stone on stone.”
[19:44] 37 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[21:15] 38 tc The majority of
[21:15] 39 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] 40 tn Grk “He said to him.”
[21:15] 41 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] 42 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 44 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] 45 tn Grk “He said to him.”
[21:16] 46 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 47 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 48 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 52 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 53 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 Ë1 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] 54 tn Grk “Jesus said to him.”
