“Be still and know that I am God.” What does God mean when asking us to, “Be still?” To take God at His Word is imperative! When we open the Bible, we shouldn’t take single verses out of their context and then read into the Bible what isn’t being said,…nor adding to it any way! Psalm 46 is an example of this type of misuse (“proof-texting”). To be still does not mean to wait in silence, detached, looking for enlightenment. When reading Psalm 46 in it’s entirety, we recognize that God is reminding us that He alone is God. He’s calling us to trust and obey Him,…to stop striving.

“Be still, and know that I am God.” Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protections of his grace. Since none can worthily proclaim his nature, let “expressive silence muse his praise.” The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages.”

Spurgeon, Psalm 46:10

Psalm 46

God is our strong refuge;^[c]
he is truly our helper in times of trouble.^[d]
2 For this reason we do not fear^[e] when the earth shakes,^[f]
and the mountains tumble into the depths of the sea,^[g]
3 when its waves^[h] crash^[i] and foam,
and the mountains shake^[j] before the surging sea.^[k] (Selah)
⁴ The river’s channels bring joy to the city of God,^[l]
the special, holy dwelling place of^[m] the Most High.^[n]
5 God lives within it,^[o] it cannot be moved.^[p]
God rescues it^[q] at the break of dawn.^[r]
6 Nations are in uproar, kingdoms are overthrown.^[s]
God^[t] gives a shout,^[u] the earth dissolves.^[v]
7 The Lord of Heaven’s Armies is on our side.^[w]
The God of Jacob^[x] is our stronghold.^[y](Selah)
⁸ Come, Witness the exploits^[z] of the Lord,
who brings devastation to the earth.^[aa]
9 He brings an end to wars throughout the earth.^[ab]
He shatters^[ac] the bow and breaks^[ad]the spear;
he burns^[ae] the shields with fire.^[af]
10 He says,^[ag] “Stop your striving and recognize^[ah] that I am God.
I will be exalted^[ai] over^[aj] the nations! I will be exalted over^[ak] the earth!”
¹¹ The Lord of Heaven’s Armies is on our side!^[al]
The God of Jacob^[am] is our stronghold!^[an] (Selah)

Footnotes

1. Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
2. Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
3. Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
4. Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^eʾod, “greatly”) has an emphasizing function.
5. Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
6. Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
7. Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
8. Psalm 46:3 tn Heb “its waters.”
9. Psalm 46:3 tn Or “roar.”
10. Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
11. Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
12. Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
13. Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי(mishk^ene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
14. Psalm 46:4 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
15. Psalm 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
16. Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
17. Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
18. Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
19. Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
20. Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
21. Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
22. Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
23. Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
24. Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
25. Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
26. Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
27. Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
28. Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
29. Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
30. Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
31. Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
32. Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
33. Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
34. Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
35. Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
36. Psalm 46:10 tn Or “among.”
37. Psalm 46:10 tn Or “in.”
38. Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
39. Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
40. Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).

Psalm 100

Shout out praises to the Lord, all the earth!
² Worship^[b] the Lord with joy.
Enter his presence with joyful singing.
³ Acknowledge that the Lord is God.
He made us and we belong to him,^[c]
we are his people, the sheep of his pasture.
⁴ Enter his gates with thanksgiving,
and his courts with praise.
Give him thanks.
Praise his name.
⁵ For the Lord is good.
His loyal love endures,^[d]
and he is faithful through all generations.^[e]

John 10

Jesus as the Good Shepherd

10 “I tell you the solemn truth,^[a] the one who does not enter the sheepfold^[b]by the door,^[c] but climbs in some other way, is a thief and a robber. ² The one who enters by the door is the shepherd of the sheep. ³ The doorkeeper^[d] opens the door^[e] for him,^[f] and the sheep hear his voice. He^[g] calls his own sheep by name and leads them out.^[h] 4 When he has brought all his own sheep^[i] out, he goes ahead of them, and the sheep follow him because they recognize^[j] his voice. ⁵ They will never follow a stranger,^[k] but will run away from him, because they do not recognize^[l] the stranger’s voice.”^[m] 6 Jesus told them this parable,^[n] but they^[o] did not understand^[p] what he was saying to them.

⁷ So Jesus said again, “I tell you the solemn truth,^[q] I am the door for the sheep.^[r] 8 All who came before me were^[s] thieves and robbers, but the sheep did not listen to them.^[t] 9 I am the door. If anyone enters through me, he will be saved, and will come in and go out,^[u]and find pasture.^[v] 10 The thief comes only to steal and kill^[w] and destroy; I have come so that they may have life, and may have it abundantly.^[x]

¹¹ “I am the good^[y] shepherd. The good shepherd lays down his life^[z] for the sheep. ¹² The hired hand,^[aa] who is not a shepherd and does not own sheep, sees the wolf coming and abandons^[ab] the sheep and runs away.^[ac] So the wolf attacks^[ad] the sheep and scatters them. ¹³ Because he is a hired hand and is not concerned about the sheep,^[ae] he runs away.^[af]

¹⁴ “I am the good shepherd. I^[ag] know my own^[ah] and my own know me— ¹⁵ just as the Father knows me and I know the Father—and I lay down my life^[ai] for^[aj] the sheep. ¹⁶ I have^[ak] other sheep that do not come from^[al] this sheepfold.^[am] I must bring them too, and they will listen to my voice,^[an] so that^[ao] there will be one flock and^[ap] one shepherd. ¹⁷ This is why the Father loves me^[aq]—because I lay down my life,^[ar] so that I may take it back again. ¹⁸ No one takes it away from me, but I lay it down^[as] of my own free will.^[at] I have the authority^[au] to lay it down, and I have the authority^[av] to take it back again. This commandment^[aw] I received from my Father.”

¹⁹ Another sharp division took place among the Jewish people^[ax] because of these words. ²⁰ Many of them were saying, “He is possessed by a demon and has lost his mind!^[ay] Why do you listen to him?” ²¹ Others said, “These are not the words^[az] of someone possessed by a demon. A demon cannot cause the blind to see,^[ba] can it?”^[bb]

Jesus at the Feast of Dedication

²² Then came the feast of the Dedication^[bc] in Jerusalem. ²³ It was winter,^[bd] and Jesus was walking in the temple area^[be] in Solomon’s Portico.^[bf]24 The Jewish leaders^[bg] surrounded him and asked,^[bh] “How long will you keep us in suspense?^[bi] If you are the Christ,^[bj]tell us plainly.”^[bk] 25 Jesus replied,^[bl] “I told you and you do not believe. The deeds^[bm] I do in my Father’s name testify about me. ²⁶ But you refuse to believe because you are not my sheep. ²⁷ My sheep listen to my voice, and I know them, and they follow me. ²⁸ I give^[bn]them eternal life, and they will never perish;^[bo] no one will snatch^[bp] them from my hand. ²⁹ My Father, who has given them to me, is greater than all,^[bq]and no one can snatch^[br] them from my Father’s hand. ³⁰ The Father and I^[bs] are one.”^[bt]

³¹ The Jewish leaders^[bu] picked up rocks again to stone him to death. ³² Jesus said to them,^[bv] “I have shown you many good deeds^[bw] from the Father. For which one of them are you going to stone me?” ³³ The Jewish leaders^[bx] replied,^[by]“We are not going to stone you for a good deed^[bz] but for blasphemy,^[ca]because^[cb] you, a man, are claiming to be God.”^[cc]

³⁴ Jesus answered,^[cd] “Is it not written in your law, ‘I said, you are gods’?^[ce] 35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken),^[cf] 36 do you say about the one whom the Father set apart^[cg] and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? ³⁷ If I do not perform^[ch] the deeds^[ci] of my Father, do not believe me. ³⁸ But if I do them, even if you do not believe me, believe the deeds,^[cj] so that you may come to know^[ck] and understand that I am in the Father and the Father is in me.” ³⁹ Then^[cl] they attempted^[cm] again to seize him, but he escaped their clutches.^[cn]

⁴⁰ Jesus^[co] went back across the Jordan River^[cp] again to the place where John^[cq]had been baptizing at an earlier time,^[cr]and he stayed there. ⁴¹ Many^[cs] came to him and began to say, “John^[ct]performed^[cu] no miraculous sign, but everything John said about this man^[cv]was true!” ⁴² And many believed in Jesus^[cw] there.

Footnotes

1. John 10:1 tn Grk “Truly, truly, I say to you.”
2. John 10:1 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulē] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
3. John 10:1 tn Or “entrance.”
4. John 10:3 tn Or “porter” (British English).sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
5. John 10:3 tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
6. John 10:3 tn Grk “For this one.”
7. John 10:3 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
8. John 10:3 sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.
9. John 10:4 tn The word “sheep” is not in the Greek text, but is implied.
10. John 10:4 tn Grk “because they know.”
11. John 10:5 tn Or “someone whom they do not know.”
12. John 10:5 tn Grk “know.”
13. John 10:5 tn Or “the voice of someone they do not know.”
14. John 10:6 sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
15. John 10:6 tn Grk “these.”
16. John 10:6 tn Or “comprehend.”
17. John 10:7 tn Grk “Truly, truly, I say to you.”
18. John 10:7 tn Or “I am the sheep’s door.”
19. John 10:8 tn Grk “are” (present tense).
20. John 10:8 tn Or “the sheep did not hear them.”
21. John 10:9 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι(eiserchomai kai exerchomai, “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. εἰσέρχομαι1.b.β.
22. John 10:9 sn That is, pasture land in contrast to cultivated land.
23. John 10:10 tn That is, “to slaughter” (in reference to animals).
24. John 10:10 tn That is, more than one would normally expect or anticipate.
25. John 10:11 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
26. John 10:11 tn Or “The good shepherd dies willingly.”sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
27. John 10:12 sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
28. John 10:12 tn Grk “leaves.”
29. John 10:12 tn Or “flees.”
30. John 10:12 tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
31. John 10:13 tn Grk “does not have a care for the sheep.”
32. John 10:13 tc The phrase “he runs away” is lacking in several significant mss (P^{44vid,45, 66, 75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.
33. John 10:14 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
34. John 10:14 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
35. John 10:15 tn Or “I die willingly.”
36. John 10:15 tn Or “on behalf of” or “for the sake of.”
37. John 10:16 tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
38. John 10:16 tn Or “that do not belong to”; Grk “that are not of.”
39. John 10:16 sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world—not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
40. John 10:16 tn Grk “they will hear my voice.”
41. John 10:16 tn Grk “voice, and.”
42. John 10:16 tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
43. John 10:17 tn Grk “Because of this the Father loves me.”
44. John 10:17 tn Or “die willingly.”
45. John 10:18 tn Or “give it up.”
46. John 10:18 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
47. John 10:18 tn Or “I have the right.”
48. John 10:18 tn Or “I have the right.”
49. John 10:18 tn Or “order.”
50. John 10:19 tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
51. John 10:20 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
52. John 10:21 tn Or “the sayings.”
53. John 10:21 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
54. John 10:21 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
55. John 10:22 tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.snThe feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c.—when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).
56. John 10:23 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
57. John 10:23 tn Grk “in the temple.”
58. John 10:23 tn Or “portico,” “colonnade”; Grk “stoa.”sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.
59. John 10:24 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
60. John 10:24 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
61. John 10:24 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις(tēn psuchēn hēmōn aireis) meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
62. John 10:24 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
63. John 10:24 tn Or “publicly.”
64. John 10:25 tn Grk “answered them.”
65. John 10:25 tn Or “the works.”
66. John 10:28 tn Grk “And I give.”
67. John 10:28 tn Or “will never die” or “will never be lost.”
68. John 10:28 tn Or “no one will seize.”
69. John 10:29 tn Or “is superior to all.”
70. John 10:29 tn Or “no one can seize.”
71. John 10:30 tn Grk “I and the Father.” The order has been reversed to reflect English style.
72. John 10:30 tn The phrase ἕν ἐσμεν(hen esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
73. John 10:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.
74. John 10:32 tn Grk “Jesus answered them.”
75. John 10:32 tn Or “good works.”
76. John 10:33 tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.
77. John 10:33 tn Grk “answered him.”
78. John 10:33 tn Or “good work.”
79. John 10:33 sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59). Blasphemy in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, Jesus’ claim to oneness with the Father, v. 30). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the identity of Jesus himself as God’s representative.
80. John 10:33 tn Grk “and because.”
81. John 10:33 tn Grk “you, a man, make yourself to be God.”
82. John 10:34 tn Grk “answered them.”
83. John 10:34 sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being—and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?
84. John 10:35 sn The parenthetical note And the scripture cannot be brokenbelongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.
85. John 10:36 tn Or “dedicated.”
86. John 10:37 tn Or “do.”
87. John 10:37 tn Or “works.”
88. John 10:38 tn Or “works.”sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.
89. John 10:38 tn Or “so that you may learn.”
90. John 10:39 tc It is difficult to decide between ἐζήτουν οὖν (ezētoun oun, “then they were seeking”; P⁶⁶ א A L W Ψ ƒ^1,13 33 pm lat), ἐζήτουν δέ (ezētoun de, “now they were seeking”; P⁴⁵ and a few versional witnesses), καὶ ἐζήτουν(kai ezētoun, “and they were seeking”; D), and ἐζήτουν (P^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is autographic; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of P⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.
91. John 10:39 tn Grk “they were seeking.”
92. John 10:39 tn Grk “he departed out of their hand.”sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.
93. John 10:40 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
94. John 10:40 tn The word “River” is not in the Greek text but is supplied for clarity.
95. John 10:40 sn John refers to John the Baptist.
96. John 10:40 tn Grk “formerly.”sn This refers to the city of Bethany across the Jordan River (see John 1:28).
97. John 10:41 tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
98. John 10:41 sn John refers to John the Baptist.
99. John 10:41 tn Grk “did.”
100. John 10:41 tn Grk “this one.”
101. John 10:42 tn Grk “in him.”

 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. ² Suddenly there was a severe earthquake, for an angel of the Lord^[a] descending from heaven came and rolled away the stone and sat on it. ³ His^[b] appearance was like lightning, and his clothes were white as snow. ⁴ The^[c] guards were shaken and became like dead men because they were so afraid of him. ⁵ But the angel said^[d] to the women, “Do not be afraid; I know^[e] that you are looking for Jesus, who was crucified.^[f] 6 He is not here, for he has been raised,^[g] just as he said. Come and see the place where he^[h] was lying. ⁷ Then go quickly and tell his disciples, ‘He has been raised from the dead. He^[i] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” ⁸ So^[j] they left the tomb quickly, with fear and great joy, and ran to tell his disciples. ⁹ But^[k] Jesus met them, saying, “Greetings!” They^[l] came to him, held on to his feet and worshiped him. ¹⁰ Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

¹¹ While^[m] they were going, some^[n] of the guard went into the city and told the chief priests everything that had happened. ¹² After^[o] they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, ¹³ telling them, “You are to say, ‘His disciples came at night and stole his body^[p]while we were asleep.’ ¹⁴ If^[q] this matter is heard before the governor,^[r] we will satisfy him^[s] and keep you out of trouble.”^[t] 15 So they took the money and did as they were instructed. And this story is told among the Jews to this day.^[u]

The Great Commission

¹⁶ So^[v] the eleven disciples went to Galilee to the mountain Jesus had designated. ¹⁷ When^[w]they saw him, they worshiped him,^[x] but some doubted.^[y] 18 Then Jesus came up and said to them,^[z] “All authority in heaven and on earth has been given to me. ¹⁹ Therefore go^[aa] and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,^[ab] 20 teaching them to obey everything I have commanded you. And remember,^[ac] I am with you^[ad] always, to the end of the age.”^[ae]

Footnotes

1. Matthew 28:2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
2. Matthew 28:3 tn Here δέ (de) has not been translated.
3. Matthew 28:4 tn Here δέ (de) has not been translated.
4. Matthew 28:5 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
5. Matthew 28:5 tn Grk “for I know.”
6. Matthew 28:5 sn See the note on crucified in 20:19.
7. Matthew 28:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
8. Matthew 28:6 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (ho kurios, “the Lord”; A C D L W Γ 0148 ƒ^1,13 565 579 700 1241 M lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424), and ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* co.
9. Matthew 28:7 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
10. Matthew 28:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
11. Matthew 28:9 tn Grk “And behold.” Here καί(kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
12. Matthew 28:9 tn Here δέ (de) has not been translated.
13. Matthew 28:11 tn Here δέ (de) has not been translated.
14. Matthew 28:11 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
15. Matthew 28:12 tn Here καί (kai) has not been translated.
16. Matthew 28:13 tn Grk “him.”
17. Matthew 28:14 tn Here καί (kai) has not been translated.
18. Matthew 28:14 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
19. Matthew 28:14 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁸includes the word in brackets, indicating doubts as to its authenticity.
20. Matthew 28:14 tn Grk “and make you free from care” = “we will keep you out of trouble.”
21. Matthew 28:15 tc ‡ The word ἡμέρας(hēmeras, “day”) is found after σήμερον(sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148^vid ƒ^1,13 33 565 579 700 1241 1424 M) is thus preferred. NA²⁸includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected.
22. Matthew 28:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
23. Matthew 28:17 tn Here καί (kai) has not been translated.
24. Matthew 28:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
25. Matthew 28:17 tn The Greek text reads here οἱ δὲ ἐδίστασαν (hoi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
26. Matthew 28:18 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “saying”) is redundant in contemporary English and has not been translated. Here καί(kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
27. Matthew 28:19 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
28. Matthew 28:19 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the autographic text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19, ” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
29. Matthew 28:20 tn The Greek word ἰδού(idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
30. Matthew 28:20 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
31. Matthew 28:20 tc Most mss (A^c Γ Δ Θ ƒ¹³ 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ¹ 33 al lat sa.

4 So, since Christ suffered^[a] in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,^[b] 2 in that he spends the rest of his time^[c] on earth concerned about the will of God and not human desires. ³ For the time that has passed was sufficient for you to do what the non-Christians^[d] desire.^[e] You lived then^[f] in debauchery, evil desires, drunkenness, carousing, drinking bouts,^[g] and wanton idolatries.^[h] 4 So^[i] they are astonished^[j] when you do not rush with them into the same flood of wickedness, and they vilify you.^[k] 5 They will face a reckoning before^[l] Jesus Christ^[m] who stands ready to judge the living and the dead. ⁶ Now it was for this very purpose^[n] that the gospel was preached to those who are now dead,^[o] so that though^[p] they were judged in the flesh^[q] by human standards^[r] they may live spiritually^[s] by God’s standards.^[t]

Service, Suffering, and Judgment

⁷ For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.^[u] 8 Above all keep^[v] your love for one another fervent,^[w] because love covers a multitude of sins.^[x] 9 Show hospitality^[y] to one another without complaining. ¹⁰ Just as each one has received a gift, use it to serve one another^[z] as good stewards of the varied grace of God. ¹¹ Whoever speaks, let it be with^[aa]God’s words.^[ab] Whoever serves, do so with the strength^[ac] that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong^[ad] the glory and the power forever and ever. Amen.

¹² Dear friends, do not be astonished^[ae] that a trial by fire is occurring among you,^[af] as though something strange were happening to you. ¹³ But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed^[ag] you may also rejoice and be glad.^[ah] 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory,^[ai]who is the Spirit of God,^[aj] rests^[ak] on you. ¹⁵ But let none of you suffer as a murderer or thief or criminal or as a troublemaker.^[al] 16 But if you suffer as a Christian,^[am] do not be ashamed, but glorify^[an] God that you bear such a name.^[ao]17 For it is time for judgment to begin, starting with the house^[ap] of God. And if it starts with us, what will be the fate^[aq] of those who are disobedient to the gospel of God? ¹⁸ And if the righteous are barely saved, what will become of^[ar] the ungodly and sinners?^[as] 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.^[at]

Footnotes

1. 1 Peter 4:1 tc Most mss (א² A P 5 33 81 436 442 1175 1611 1852 M) add ὑπὲρ ἡμῶν(huper hēmōn, “for us”); others (א* 69 1505 sy^p) add ὑπὲρ ὑμῶν (huper humōn, “for you”), the first hand of א also has ἀποθανόντος (apothanontos, “since he died”) instead of παθόντος (pathontos, “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently scribally motivated. The shortest reading is found in significant and early witnesses (P⁷² B C Ψ 323 1243 1739 sa) and is strongly preferred.
2. 1 Peter 4:1 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
3. 1 Peter 4:2 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
4. 1 Peter 4:3 tn Grk “the Gentiles,” used here of those who are not God’s people.
5. 1 Peter 4:3 tn Grk “to accomplish the desire of the Gentiles.”
6. 1 Peter 4:3 tn Grk “having gone along,” referring to the readers’ behavior in time past.
7. 1 Peter 4:3 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
8. 1 Peter 4:3 tn The Greek words here all occur in the plural to describe their common practice in the past.
9. 1 Peter 4:4 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
10. 1 Peter 4:4 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
11. 1 Peter 4:4 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
12. 1 Peter 4:5 tn Grk “give an account to.”
13. 1 Peter 4:5 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
14. 1 Peter 4:6 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
15. 1 Peter 4:6 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
16. 1 Peter 4:6 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
17. 1 Peter 4:6 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
18. 1 Peter 4:6 tn Grk “according to men.”
19. 1 Peter 4:6 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
20. 1 Peter 4:6 tn Grk “according to God.”
21. 1 Peter 4:7 tn Grk “for prayers.”
22. 1 Peter 4:8 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
23. 1 Peter 4:8 tn Or “constant.”
24. 1 Peter 4:8 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
25. 1 Peter 4:9 tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [philoxenoi]), but it continues the sense of command from v. 7.
26. 1 Peter 4:10 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
27. 1 Peter 4:11 tn Grk “if anyone speaks—as God’s words.”
28. 1 Peter 4:11 tn Or “oracles.”
29. 1 Peter 4:11 tn Grk “if anyone serves—with strength…”
30. 1 Peter 4:11 tn Grk “is/are.”
31. 1 Peter 4:12 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
32. 1 Peter 4:12 tn Grk “at the burning among you, occurring to you for testing.”
33. 1 Peter 4:13 tn Grk “in the revelation of his glory.”
34. 1 Peter 4:13 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
35. 1 Peter 4:14 tc Many mss, some of them significant and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunameōs; “and of power”) here. The shorter reading is supported by P⁷² B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.
36. 1 Peter 4:14 tn Grk “the Spirit of glory and of God.”
37. 1 Peter 4:14 sn A quotation taken from Isa 11:2.
38. 1 Peter 4:15 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
39. 1 Peter 4:16 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
40. 1 Peter 4:16 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom.
41. 1 Peter 4:16 tn Grk “in this name.”
42. 1 Peter 4:17 tn Grk “to begin from the house.”
43. 1 Peter 4:17 tn Or “the end.”
44. 1 Peter 4:18 tn Grk “where will he appear.”
45. 1 Peter 4:18 tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.sn A quotation from Prov 11:31 (LXX).
46. 1 Peter 4:19 tn Grk “in doing good.”