G2819 κλῆρος (klēros)

Allotted to (your) charge (2819) (kleros from kláo = to break) was first a specially marked small object, pebble or a piece of wood used in casting lots as in Acts 1:17, 26. The object was thrown down in order to aid the making decisions a practice based on pagan views of chance (Greeks and Romans), or in the case of believers using the lot and interpreting the result as guided by God (see Acts 1:26 in choosing Judas' replacement). Kleros is used 11 times in the NAS (Matt. 27:35; Mk. 15:24; Lk. 23:34; Jn. 19:24; Acts 1:17, 26; 8:21; 26:18; Col. 1:12; 1 Pet. 5:3) and is translated: allotted to your charge, 1; inheritance, 2; lot, 1; lots, 5; portion, 1; share, 1. Kleros - 115x in the Septuagint - Gen. 48:6; 49:14; Exod. 6:8; Lev. 16:8ff; Num. 16:14; 18:21, 24, 26; 26:55f, 62; 27:7; 32:19; 33:53f; 34:13ff; 35:2; 36:2f, 9; Deut. 2:5, 9, 19; 3:18; 4:21; 5:31; 9:29; 10:9; 11:31; 12:1, 12; 14:27, 29; 15:4; 17:14; 18:1f; 19:10, 14; 21:23; 24:4; 25:15, 19; 26:1; 29:8; Jos. 12:7; 13:6; 14:2f, 9, 13f; 17:4, 6, 14, 17; 18:6, 8, 10f; 19:1f, 9f, 17, 24, 32, 40, 49, 51; 21:4, 10; 23:4; 24:30; Jdg. 1:3; 20:9; 1 Chr. 6:54, 61, 63, 65; 24:5, 7, 31; 25:8f; 26:13f; Neh. 10:34; 11:1; Esther 3:7; 4:17; 9:24, 26; 10:3; Ps. 22:18; 68:13; 125:3; Prov. 1:14; 18:18; Is. 34:17; 57:6; Jer. 12:13; 13:25; Ezek. 24:6; 47:22; 48:29; Dan. 12:13; Hos. 5:7; Joel 3:3; Obad. 1:11; Jon. 1:7; Mic. 2:5; Nah. 3:10 Kleros also was used to refer to the allotted portion or inheritance , specifically one's possession or what is possessed (Acts 8:21, 26:18, 20:32, Colossians 1:12-note) BAGD adds that kleros can refer to something that inevitably happens and so is one's lot or destiny, as used especially of martyrs ("fulfill one's own destiny"). Evidence suggests that the Greek method of casting lots was followed by the Romans. The lots of several parties were properly marked or distinguished and put into a vessel which was violently shaken by one who turned his face away. The lot which first fell upon the ground indicated the man chosen or preferred for the occasion. The Romans attributed divine choice to this method. Here in 1Peter 5:3, kleros is in the plural and as Vincent notes below, seems to refer to distinct congregations of Christians which fell to the lot, as it were, of different pastors. BAGD agrees writing that here kleros seems seem to denote the ‘flock’ as a whole, i.e. the various parts of the people of God which have been assigned as ‘portions’ to individual elders or shepherds (of the various portions that combine to form a whole (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) TDNT writes that... The basic sense of kleros is “lot” (in drawing lots), then “portion,” and finally “inheritance”... A first meaning in the NT is “lot,” as in Mk. 15:24 (with emphasis on the humiliation of Christ) and Acts 1:26 (with emphasis on seeking the will of God). The main sense, however, is “allotted portion.” Thus Judas has a share in the apostles’ ministry in Acts 1:17. Simon Magus has no share in God’s word or gift in Acts 8:21, and there is reference to an eschatological portion in Acts 26:18; Col. 1:12. Ignatius expands on this sense in Ephesians 11.2 etc. and Polycarp in Polycarp 12.2. In 1 Pet. 5:2, 3 what is meant is not the elders’ personal possessions, and certainly not offerings on their behalf, but the portions assigned to them (i.e., to their charge). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) (Bolding added) Vincent comments that "lot" (KJV, heritage) is Plural. Kleros means lot. From the kindred adjective klerikos comes the English cleric, contracted into clerk, which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe translates the passage, “neither as having lordship in the clergie.” As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations — the lots or charges assigned to the elders. (Greek Word Studies) BUT PROVING TO BE EXAMPLES TO THE FLOCK: alla tupoi ginomenoi (PMPMPN) tou poimniou: (1Co 11:11; Php 3:17; 4:9; 1Th 1:5,6; 2 Th3:9; 1Ti 4:12; Titus 2:7) But - term of contrast - This conjunction should always cause us to pause and ponder ask what (why?, etc) is being contrasted? As discussed in more detail below in the word study on tupos, shepherds and elders are to serve as models for "the sheep" to follow. They were not to drive God’s people, but to lead them by their example of mature Christian character. Sheep aren't driven. They are led (cp Jn 10:3, Ps 23:2). So as spiritual shepherds, they must lead as examples, not drive as dictators! And they can only lead as examples as they themselves follow Christ. Athanasius spoke of Christ's example noting that... "He became what we are that He might make us what He is." William Arnot expanded on this statement writing that "The gentleness of Christ is the comeliest ornament that a Christian can wear." Henry Drummond wrote "To become Christlike is the only thing in the whole world worth caring for, the thing before which every ambition of man is folly and all lower achievement vain." D. W. Lambert adds that... "The Christian goal is not the outward and literal imitation of Jesus, but the living out of the Christ life implanted within by the Holy Spirit." Be examples - The verb "be" is in the present tense picturing this exemplary living as one's everyday practice, something only possible by surrendering and yielding to the enabling power of the Holy Spirit! And Who is our example? Peter has already explained that "Christ also suffered for you, leaving you an example for you to follow in His steps" (1Pe 2:21-note)