1 Peter 2:25
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. (KJV)
For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. (ESV)
For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. (NASB)
Shepherd = poimēn
Bishop/Overseer/Guardian = episkopos
These titles are in reference to the Lord Jesus[1] and demonstrate He is omniscient (= God).[2]
Theological Dictionary of the New Testament (TDNT): Christ is He who has the fullest knowledge of souls. He knows every inner secret, as is said of God in Wis. 1:6 and the passages quoted from Philo (-> 614). He is also the One who gives Himself most self-sacrificingly to care for the souls of the faithful (cf. episkopeō in Hb. 12:15). It is for this reason that poimēn and episkopos are so closely related. The phrase "shepherd and bishop of your souls" carries within it all that is said by Greek speaking Gentiles and Jews about God as episkopos. As suggested by the context, which points us to the deepest mysteries about salvation history, episkopos is thus a title of majesty ascribed to Jesus is His work in relation to the community (2:615, episkopos, Beyer).[3]
"...to the Shepherd..." (1 Peter 2:25)
It is interesting that in Thayer's Greek-English Lexicon of the New Testament the word "to" (epi) in 1 Peter 2:25 refers "to God" (C 2 f).
http://biblehub.com/greek/1909.htm
However, concerning "Shepherd" (poimēn) it reads, "of Christ."
http://biblehub.com/greek/4166.htm
[1] In 1 Peter 2:25 poimēn and episkopos are in reference to the Lord Jesus.
a. BDAG (3rd Edition): Of Christ (w. poimēn) e. tōn psychῶn guardian of the souls 1 Pt 2:25 (episkopos, page 379).
b. Exegetical Dictionary of the New Testament (EDNT): According to 1 Pet 2:25 Christ is the shepherd and overseer of souls (2:36, episkopos, J. Rohde).
c. The International Standard Bible Encyclopedia: The word is once applied to Christ Himself, "the Shepherd and Bishop (RSV Guardian) of your souls" (1 Pet. 2:25, AV) (1:516, Bishop, Henry Dosker).
d. Greek-English Lexicon of the New Testament: Based on Semantic Domains: In 1 Pe 2.25 episkopos is applied to Christ (35.43, episkopos, page 463, J. P. Louw and Eugene Nida).
e. Mounce's Complete Expository Dictionary of Old and New Testament Words: In 1 Pet. 2:25, Peter refers to Jesus as "the Shepherd and Overseer of your souls." Jesus is, in other words, the chief overseer of our lives, all other church leaders function on his behalf and should use his life as a model (cf. 5:1-4) (Overseer, page 493).
f. New International Dictionary of New Testament Theology (NIDNTT): Earlier uses of episkopos reach their climax in 1 Pet. 2:25, where Jesus Christ is described as "the Shepherd (poimēn) and Guardian (episkopos) of your souls" (RSV) (1:191, Bishop, L. Coenen).
[2] Craig Keener: Long before the first century, Jewish people called God the ἐπίσκοπος (and synonyms), the one who oversees all things, especially concerning human hearts. (Acts: An Exegetical Commentary: Introduction and 1:1-2:47, page 772)
[3] TDNT: The LXX uses episkopos in the same twofold way as secular Greek. On the one hand it denotes God, and on the other it has the general sense of supervisors in different fields. If in polytheistic belief each deity acts as episkopos over certain men and things, the one God does this far more comprehensively. He is the absolute episkopos who sees all things.
Thus at Job 20:29 the LXX renders the Hb. El by episkopos. As such God is Judge of the ungodly. The term is here is brought into relation to kurios. Philo has the same line of thought. He calls God ephoros kai episkopos in Mut. Nom., 39, 216. The combination of martus kai episkopos, already used by Homer, is also found in Philo at Leg. All., 3, 43. In this capacity God is the One from whom no wickedness can be hidden. ho tōn holōn episkopos is the Omniscient, Som., 1, 91. Thus on Philo's view Moses finely introduces God in the first chapter of the Bible as "the Father of all and the Contemplator of all that has come into being," This judgment rests on the statement that "God saw everything that he had made, and, behold, it was very good," Migr. Abr., 135. In Jewish thought this profound understanding of God as the One who sees all things produced the term panepiskopos, which occurs more than once in the Sibyllines: 1, 152; 2, 177; 5, 352. In particular, God sees into the human heart. In this respect the LXX links martus and episkopos at Wis. 1:6 Cf. Ac. 1:24, where God is called kardiognōstēs. (ibid., page 614)
https://forums.carm.org/threads/kardiogn%C5%8Dst%C4%93s-omniscience.11349/
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. (KJV)
For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. (ESV)
For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. (NASB)
Shepherd = poimēn
Bishop/Overseer/Guardian = episkopos
These titles are in reference to the Lord Jesus[1] and demonstrate He is omniscient (= God).[2]
Theological Dictionary of the New Testament (TDNT): Christ is He who has the fullest knowledge of souls. He knows every inner secret, as is said of God in Wis. 1:6 and the passages quoted from Philo (-> 614). He is also the One who gives Himself most self-sacrificingly to care for the souls of the faithful (cf. episkopeō in Hb. 12:15). It is for this reason that poimēn and episkopos are so closely related. The phrase "shepherd and bishop of your souls" carries within it all that is said by Greek speaking Gentiles and Jews about God as episkopos. As suggested by the context, which points us to the deepest mysteries about salvation history, episkopos is thus a title of majesty ascribed to Jesus is His work in relation to the community (2:615, episkopos, Beyer).[3]
"...to the Shepherd..." (1 Peter 2:25)
It is interesting that in Thayer's Greek-English Lexicon of the New Testament the word "to" (epi) in 1 Peter 2:25 refers "to God" (C 2 f).
http://biblehub.com/greek/1909.htm
However, concerning "Shepherd" (poimēn) it reads, "of Christ."
http://biblehub.com/greek/4166.htm
[1] In 1 Peter 2:25 poimēn and episkopos are in reference to the Lord Jesus.
a. BDAG (3rd Edition): Of Christ (w. poimēn) e. tōn psychῶn guardian of the souls 1 Pt 2:25 (episkopos, page 379).
b. Exegetical Dictionary of the New Testament (EDNT): According to 1 Pet 2:25 Christ is the shepherd and overseer of souls (2:36, episkopos, J. Rohde).
c. The International Standard Bible Encyclopedia: The word is once applied to Christ Himself, "the Shepherd and Bishop (RSV Guardian) of your souls" (1 Pet. 2:25, AV) (1:516, Bishop, Henry Dosker).
d. Greek-English Lexicon of the New Testament: Based on Semantic Domains: In 1 Pe 2.25 episkopos is applied to Christ (35.43, episkopos, page 463, J. P. Louw and Eugene Nida).
e. Mounce's Complete Expository Dictionary of Old and New Testament Words: In 1 Pet. 2:25, Peter refers to Jesus as "the Shepherd and Overseer of your souls." Jesus is, in other words, the chief overseer of our lives, all other church leaders function on his behalf and should use his life as a model (cf. 5:1-4) (Overseer, page 493).
f. New International Dictionary of New Testament Theology (NIDNTT): Earlier uses of episkopos reach their climax in 1 Pet. 2:25, where Jesus Christ is described as "the Shepherd (poimēn) and Guardian (episkopos) of your souls" (RSV) (1:191, Bishop, L. Coenen).
[2] Craig Keener: Long before the first century, Jewish people called God the ἐπίσκοπος (and synonyms), the one who oversees all things, especially concerning human hearts. (Acts: An Exegetical Commentary: Introduction and 1:1-2:47, page 772)
[3] TDNT: The LXX uses episkopos in the same twofold way as secular Greek. On the one hand it denotes God, and on the other it has the general sense of supervisors in different fields. If in polytheistic belief each deity acts as episkopos over certain men and things, the one God does this far more comprehensively. He is the absolute episkopos who sees all things.
Thus at Job 20:29 the LXX renders the Hb. El by episkopos. As such God is Judge of the ungodly. The term is here is brought into relation to kurios. Philo has the same line of thought. He calls God ephoros kai episkopos in Mut. Nom., 39, 216. The combination of martus kai episkopos, already used by Homer, is also found in Philo at Leg. All., 3, 43. In this capacity God is the One from whom no wickedness can be hidden. ho tōn holōn episkopos is the Omniscient, Som., 1, 91. Thus on Philo's view Moses finely introduces God in the first chapter of the Bible as "the Father of all and the Contemplator of all that has come into being," This judgment rests on the statement that "God saw everything that he had made, and, behold, it was very good," Migr. Abr., 135. In Jewish thought this profound understanding of God as the One who sees all things produced the term panepiskopos, which occurs more than once in the Sibyllines: 1, 152; 2, 177; 5, 352. In particular, God sees into the human heart. In this respect the LXX links martus and episkopos at Wis. 1:6 Cf. Ac. 1:24, where God is called kardiognōstēs. (ibid., page 614)
https://forums.carm.org/threads/kardiogn%C5%8Dst%C4%93s-omniscience.11349/