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Judges 9
New International Version - UK

Abimelek

9 Abimelek son of Jerub-Baal went to his mother’s brothers in Shechem and said to them and to all his mother’s clan, 2 ‘Ask all the citizens of Shechem, “Which is better for you: to have all seventy of Jerub-Baal’s sons rule over you, or just one man?” Remember, I am your flesh and blood.’

3 When the brothers repeated all this to the citizens of Shechem, they were inclined to follow Abimelek, for they said, ‘He is related to us.’ 4 They gave him seventy shekels[a] of silver from the temple of Baal-Berith, and Abimelek used it to hire reckless scoundrels, who became his followers. 5 He went to his father’s home in Ophrah and on one stone murdered his seventy brothers, the sons of Jerub-Baal. But Jotham, the youngest son of Jerub-Baal, escaped by hiding. 6 Then all the citizens of Shechem and Beth Millo gathered beside the great tree at the pillar in Shechem to crown Abimelek king.

7 When Jotham was told about this, he climbed up on the top of Mount Gerizim and shouted to them, ‘Listen to me, citizens of Shechem, so that God may listen to you. 8 One day the trees went out to anoint a king for themselves. They said to the olive tree, “Be our king.”

9 ‘But the olive tree answered, “Should I give up my oil, by which both gods and humans are honoured, to hold sway over the trees?”

10 ‘Next, the trees said to the fig-tree, “Come and be our king.”

11 ‘But the fig-tree replied, “Should I give up my fruit, so good and sweet, to hold sway over the trees?”

12 ‘Then the trees said to the vine, “Come and be our king.”

13 ‘But the vine answered, “Should I give up my wine, which cheers both gods and humans, to hold sway over the trees?”

14 ‘Finally all the trees said to the thorn-bush, “Come and be our king.”

15 ‘The thorn-bush said to the trees, “If you really want to anoint me king over you, come and take refuge in my shade; but if not, then let fire come out of the thorn-bush and consume the cedars of Lebanon!”

16 ‘Have you acted honourably and in good faith by making Abimelek king? Have you been fair to Jerub-Baal and his family? Have you treated him as he deserves? 17 Remember that my father fought for you and risked his life to rescue you from the hand of Midian. 18 But today you have revolted against my father’s family. You have murdered his seventy sons on a single stone and have made Abimelek, the son of his female slave, king over the citizens of Shechem because he is related to you. 19 So have you acted honourably and in good faith towards Jerub-Baal and his family today? If you have, may Abimelek be your joy, and may you be his, too! 20 But if you have not, let fire come out from Abimelek and consume you, the citizens of Shechem and Beth Millo, and let fire come out from you, the citizens of Shechem and Beth Millo, and consume Abimelek!’

21 Then Jotham fled, escaping to Beer, and he lived there because he was afraid of his brother Abimelek.

22 After Abimelek had governed Israel for three years, 23 God stirred up animosity between Abimelek and the citizens of Shechem so that they acted treacherously against Abimelek. 24 God did this in order that the crime against Jerub-Baal’s seventy sons, the shedding of their blood, might be avenged on their brother Abimelek and on the citizens of Shechem, who had helped him murder his brothers. 25 In opposition to him these citizens of Shechem set men on the hilltops to ambush and rob everyone who passed by, and this was reported to Abimelek.

26 Now Gaal son of Ebed moved with his clan into Shechem, and its citizens put their confidence in him. 27 After they had gone out into the fields and gathered the grapes and trodden them, they held a festival in the temple of their god. While they were eating and drinking, they cursed Abimelek. 28 Then Gaal son of Ebed said, ‘Who is Abimelek, and why should we Shechemites be subject to him? Isn’t he Jerub-Baal’s son, and isn’t Zebul his deputy? Serve the family of Hamor, Shechem’s father! Why should we serve Abimelek? 29 If only this people were under my command! Then I would get rid of him. I would say to Abimelek, “Call out your whole army!”’[b]

30 When Zebul the governor of the city heard what Gaal son of Ebed said, he was very angry. 31 Under cover he sent messengers to Abimelek, saying, ‘Gaal son of Ebed and his clan have come to Shechem and are stirring up the city against you. 32 Now then, during the night you and your men should come and lie in wait in the fields. 33 In the morning at sunrise, advance against the city. When Gaal and his men come out against you, seize the opportunity to attack them.’

34 So Abimelek and all his troops set out by night and took up concealed positions near Shechem in four companies. 35 Now Gaal son of Ebed had gone out and was standing at the entrance of the city gate just as Abimelek and his troops came out from their hiding-place.

36 When Gaal saw them, he said to Zebul, ‘Look, people are coming down from the tops of the mountains!’

Zebul replied, ‘You mistake the shadows of the mountains for men.’

37 But Gaal spoke up again: ‘Look, people are coming down from the central hill,[c] and a company is coming from the direction of the diviners’ tree.’

38 Then Zebul said to him, ‘Where is your big talk now, you who said, “Who is Abimelek that we should be subject to him?” Aren’t these the men you ridiculed? Go out and fight them!’

39 So Gaal led out[d] the citizens of Shechem and fought Abimelek. 40 Abimelek chased him all the way to the entrance of the gate, and many were killed as they fled. 41 Then Abimelek stayed in Arumah, and Zebul drove Gaal and his clan out of Shechem.

42 The next day the people of Shechem went out to the fields, and this was reported to Abimelek. 43 So he took his men, divided them into three companies and set an ambush in the fields. When he saw the people coming out of the city, he rose to attack them. 44 Abimelek and the companies with him rushed forward to a position at the entrance of the city gate. Then two companies attacked those in the fields and struck them down. 45 All that day Abimelek pressed his attack against the city until he had captured it and killed its people. Then he destroyed the city and scattered salt over it.

46 On hearing this, the citizens in the tower of Shechem went into the stronghold of the temple of El-Berith. 47 When Abimelek heard that they had assembled there, 48 he and all his men went up Mount Zalmon. He took an axe and cut off some branches, which he lifted to his shoulders. He ordered the men with him, ‘Quick! Do what you have seen me do!’ 49 So all the men cut branches and followed Abimelek. They piled them against the stronghold and set it on fire with the people still inside. So all the people in the tower of Shechem, about a thousand men and women, also died.

50 Next Abimelek went to Thebez and besieged it and captured it. 51 Inside the city, however, was a strong tower, to which all the men and women – all the people of the city – had fled. They had locked themselves in and climbed up on the tower roof. 52 Abimelek went to the tower and attacked it. But as he approached the entrance to the tower to set it on fire, 53 a woman dropped an upper millstone on his head and cracked his skull.

54 Hurriedly he called to his armour-bearer, ‘Draw your sword and kill me, so that they can’t say, “A woman killed him.”’ So his servant ran him through, and he died. 55 When the Israelites saw that Abimelek was dead, they went home.

56 Thus God repaid the wickedness that Abimelek had done to his father by murdering his seventy brothers. 57 God also made the people of Shechem pay for all their wickedness. The curse of Jotham son of Jerub-Baal came on them.

Footnotes

  1. Judges 9:4 That is, about 800 grams
  2. Judges 9:29 Septuagint; Hebrew him. Then he said to Abimelek, ‘Call out your whole army!’
  3. Judges 9:37 The Hebrew for this phrase means the navel of the earth.
  4. Judges 9:39 Or Gaal went out in the sight of
Close NET

Judges 9
New English Translation

Abimelech Murders His Brothers

9 Now Abimelech son of Jerub Baal[a] went to Shechem to see his mother’s relatives.[b] He said to them and to his mother’s entire extended family,[c] 2 “Tell[d] all the leaders of Shechem this: ‘Why would you want[e] to have seventy men, all Jerub Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’”[f] 3 His mother’s relatives[g] spoke on his behalf to[h] all the leaders of Shechem and reported his proposal.[i] The leaders were drawn to Abimelech;[j] they said, “He is our close relative.”[k] 4 They paid him seventy silver shekels out of the temple of Baal Berith. Abimelech then used the silver to hire some lawless, dangerous[l] men as his followers.[m] 5 He went to his father’s home in Ophrah and murdered his half brothers,[n] the seventy legitimate[o] sons of Jerub Baal, on one stone. Only Jotham, Jerub Baal’s youngest son, escaped,[p] because he hid. 6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar[q] in Shechem.

Jotham’s Parable

7 When Jotham heard the news,[r] he went and stood on the top of Mount Gerizim. He spoke loudly to the people below,[s] “Listen to me, leaders of Shechem, so that God may listen to you!

8 “The trees were determined to go out[t] and choose a king for themselves.[u] They said to the olive tree, ‘Be our king!’[v] 9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’[w]

10 “So the trees said to the fig tree, ‘You come and be our king!’[x] 11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’[y]

12 “So the trees said to the grapevine, ‘You come and be our king!’[z] 13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’[aa]

14 “So all the trees said to the thornbush, ‘You come and be our king!’[ab] 15 The thornbush said to the trees, ‘If you really want to choose[ac] me as your king, then come along, find safety under my branches.[ad] Otherwise[ae] may fire blaze from the thornbush and consume the cedars of Lebanon!’

16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub Baal and his family,[af] if you have properly repaid him[ag]— 17 my father fought for you; he risked his life[ah] and delivered you from Midian’s power.[ai] 18 But you have attacked[aj] my father’s family[ak] today. You murdered his seventy legitimate[al] sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative.[am] 19 So if you have shown loyalty and integrity to Jerub Baal and his family[an] today, then may Abimelech bring you happiness and may you bring him happiness![ao] 20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 21 Then Jotham ran away[ap] to Beer and lived there to escape from[aq] Abimelech his half-brother.[ar]

God Fulfills Jotham’s Curse

22 Abimelech commanded[as] Israel for three years. 23 God sent a spirit to stir up hostility[at] between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal[au] to Abimelech. 24 He did this so the violent deaths of Jerub Baal’s seventy sons might be avenged and Abimelech, their half-brother[av] who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them.[aw] 25 The leaders of Shechem rebelled against Abimelech by putting[ax] bandits in[ay] the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it.[az]

26 Gaal son of Ebed[ba] came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him.[bb] 27 They went out to the field, harvested their grapes,[bc] squeezed out the juice,[bd] and celebrated. They came to the temple[be] of their god and ate, drank, and cursed Abimelech. 28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub Baal, and is not Zebul the deputy he appointed?[bf] Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech?[bg] 29 If only these men[bh] were under my command,[bi] I would get rid of Abimelech!” He challenged Abimelech,[bj] “Muster[bk] your army and come out for battle!”[bl]

30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious.[bm] 31 He sent messengers to Abimelech, who was in Arumah,[bn] reporting, “Beware![bo] Gaal son of Ebed and his brothers are coming[bp] to Shechem and inciting the city to rebel against you.[bq] 32 Now, come up[br] at night with your men[bs] and set an ambush in the field outside the city.[bt] 33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.”[bu]

34 So Abimelech and all his men came up[bv] at night and set an ambush outside Shechem; they divided into[bw] four units. 35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 36 Gaal saw the men[bx] and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills—it just looks like men.”[by] 37 Gaal again said, “Look, men are coming down from the very center[bz] of the land. A unit[ca] is coming by way of the Oak Tree of the Diviners.”[cb] 38 Zebul said to him, “Where now are your bragging words,[cc] ‘Who is Abimelech that we should serve him?’ Are these not the men[cd] you insulted?[ce] Go out now and fight them!” 39 So Gaal led the leaders of Shechem out[cf] and fought Abimelech. 40 Abimelech chased him, and Gaal[cg] ran from him. Many Shechemites[ch] fell wounded at the entrance of the gate. 41 Abimelech went back[ci] to Arumah; Zebul drove Gaal and his brothers out of Shechem.[cj]

42 The next day the Shechemites[ck] came out to the field. When Abimelech heard about it,[cl] 43 he took his men[cm] and divided them into three units and set an ambush in the field. When he saw the people coming out of the city,[cn] he attacked and struck them down.[co] 44 Abimelech and his units[cp] attacked and blocked[cq] the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled[cr] the city and spread salt over it.[cs]

46 When all the leaders of the Tower of Shechem[ct] heard the news, they went to the stronghold[cu] of the temple of El Berith.[cv] 47 Abimelech heard[cw] that all the leaders of the Tower of Shechem were in one place.[cx] 48 He and all his men[cy] went up on Mount Zalmon. He[cz] took an ax[da] in his hand and cut off a tree branch. He put it[db] on his shoulder and said to his men, “Quickly, do what you have just seen me do!”[dc] 49 So each of his men also cut off a branch and followed Abimelech. They put the branches[dd] against the stronghold and set fire to it.[de] All the people[df] of the Tower of Shechem died—about 1,000 men and women.

50 Abimelech moved on[dg] to Thebez; he besieged and captured it.[dh] 51 There was a fortified[di] tower[dj] in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 53 a woman threw an upper millstone[dk] down on his[dl] head and shattered his skull. 54 He quickly called to the young man who carried his weapons,[dm] “Draw your sword and kill me, so they will not say,[dn] ‘A woman killed him.’” So the young man stabbed him and he died. 55 When the Israelites saw that Abimelech was dead, they went home.[do]

56 God repaid Abimelech for the evil he did to his father by murdering his seventy half brothers.[dp] 57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub Baal fell[dq] on them.

Footnotes

  1. Judges 9:1 sn That is, Gideon, and so throughout Judges 9. Gideon was given the name Jerub Baal (meaning “Let Baal fight”) in Judges 6:32.
  2. Judges 9:1 tn Heb “brothers.”
  3. Judges 9:1 tn Heb “to all the extended family of the house of the father of his mother.”
  4. Judges 9:2 tn Heb “Speak into the ears of.”
  5. Judges 9:2 tn Heb “What good is it to you?”
  6. Judges 9:2 tn Heb “your bone and your flesh.”
  7. Judges 9:3 tn Heb “brothers.”
  8. Judges 9:3 tn Heb “into the ears of.”
  9. Judges 9:3 tn Heb “and all these words.”
  10. Judges 9:3 tn Heb “Their heart was inclined after Abimelech.”
  11. Judges 9:3 tn Heb “our brother.”
  12. Judges 9:4 tn Heb “empty and reckless.”
  13. Judges 9:4 tn Heb “and they followed him.”
  14. Judges 9:5 tn Heb “his brothers.”
  15. Judges 9:5 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
  16. Judges 9:5 tn Heb “remained.”
  17. Judges 9:6 tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) should be מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).
  18. Judges 9:7 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
  19. Judges 9:7 tn Heb “He lifted his voice and called and said to them.”
  20. Judges 9:8 tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”
  21. Judges 9:8 tn Heb “to anoint [with oil] over them a king.”
  22. Judges 9:8 tn Or “Rule over us!”
  23. Judges 9:9 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
  24. Judges 9:10 tn Or “and rule over us!”
  25. Judges 9:11 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
  26. Judges 9:12 tn Or “and rule over us!”
  27. Judges 9:13 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
  28. Judges 9:14 tn Or “and rule over us!”
  29. Judges 9:15 tn Heb “are about to anoint [with oil].”
  30. Judges 9:15 tn Heb “in my shade.”
  31. Judges 9:15 tn Heb “If not.”
  32. Judges 9:16 tn Heb “house.”
  33. Judges 9:16 tn Heb “if according to the deeds of his hands you have done to him.”
  34. Judges 9:17 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.
  35. Judges 9:17 tn Heb “hand.”
  36. Judges 9:18 tn Heb “have risen up against.”
  37. Judges 9:18 tn Heb “house.”
  38. Judges 9:18 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
  39. Judges 9:18 tn Heb “your brother.”
  40. Judges 9:19 tn Heb “house.”
  41. Judges 9:19 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
  42. Judges 9:21 tn Heb “fled and ran away and went.”
  43. Judges 9:21 tn Heb “there from before.”
  44. Judges 9:21 tn Heb “his brother.”
  45. Judges 9:22 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).
  46. Judges 9:23 tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (raʿah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”
  47. Judges 9:23 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
  48. Judges 9:24 tn Heb “their brother.”
  49. Judges 9:24 tn Heb “so that the violence done to the seventy sons of Jerub Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
  50. Judges 9:25 tn Heb “set against him bandits.” sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
  51. Judges 9:25 tn Heb “on the tops of.”
  52. Judges 9:25 tn Heb “It was told to Abimelech.”
  53. Judges 9:26 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
  54. Judges 9:26 tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).
  55. Judges 9:27 tn Heb “vineyards.”
  56. Judges 9:27 tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
  57. Judges 9:27 tn Heb “house.”
  58. Judges 9:28 tn Heb “and Zebul his appointee.”
  59. Judges 9:28 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
  60. Judges 9:29 tn Heb “people.”
  61. Judges 9:29 tn Heb “in my hand.”sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.
  62. Judges 9:29 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech….’”
  63. Judges 9:29 tn Heb “Make numerous.”
  64. Judges 9:29 tn The words “for battle” are interpretive.
  65. Judges 9:30 tn Heb “his anger burned.”
  66. Judges 9:31 tn The form בְּתָרְמָה (betormah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, baʾrumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of ʾalef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
  67. Judges 9:31 tn Heb “Look!”
  68. Judges 9:31 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
  69. Judges 9:31 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
  70. Judges 9:32 tn Heb “arise.”
  71. Judges 9:32 tn Heb “you and the people who are with you.”
  72. Judges 9:32 tn The words “outside the city” are supplied in the translation for clarification.
  73. Judges 9:33 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
  74. Judges 9:34 tn Heb “and all the people who were with him arose.”
  75. Judges 9:34 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
  76. Judges 9:36 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
  77. Judges 9:36 tn Heb “the shadow on the hills you are seeing, like men.”
  78. Judges 9:37 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
  79. Judges 9:37 tn Heb “head.”
  80. Judges 9:37 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
  81. Judges 9:38 tn Heb “is your mouth that says.”
  82. Judges 9:38 tn Heb “the people.”
  83. Judges 9:38 tn Or “despised.”
  84. Judges 9:39 tn Heb “So Gaal went out before the leaders of Shechem.”
  85. Judges 9:40 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
  86. Judges 9:40 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
  87. Judges 9:41 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
  88. Judges 9:41 tn Heb “drove…out from dwelling in Shechem.”
  89. Judges 9:42 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
  90. Judges 9:42 tn Heb “And they told Abimelech.”
  91. Judges 9:43 tn Heb “his people.”
  92. Judges 9:43 tn Heb “And he saw and, look, the people were coming out of the city.”
  93. Judges 9:43 tn Heb “he arose against them and struck them.”
  94. Judges 9:44 tn Or possibly, “the unit that was with him.”
  95. Judges 9:44 tn Heb “stood [at].”
  96. Judges 9:45 tn Or “destroyed.”
  97. Judges 9:45 tn Heb “sowed it with salt.”sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.
  98. Judges 9:46 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
  99. Judges 9:46 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
  100. Judges 9:46 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
  101. Judges 9:47 tn Heb “and it was told to Abimelech.”
  102. Judges 9:47 tn Heb “were assembled.”
  103. Judges 9:48 tn Heb “his people.”
  104. Judges 9:48 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
  105. Judges 9:48 tn The Hebrew text has the plural here.
  106. Judges 9:48 tn Heb “he lifted it and put [it].”
  107. Judges 9:48 tn Heb “What you have seen me do, quickly do like me.”
  108. Judges 9:49 tn The words “the branches” are supplied in the translation for clarification.
  109. Judges 9:49 tn Heb “they kindled over them the stronghold with fire.”
  110. Judges 9:49 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
  111. Judges 9:50 tn Or “went.”
  112. Judges 9:50 tn Heb “he camped near Thebez and captured it.”
  113. Judges 9:51 tn Or “strong.”
  114. Judges 9:51 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
  115. Judges 9:53 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
  116. Judges 9:53 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
  117. Judges 9:54 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
  118. Judges 9:54 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
  119. Judges 9:55 tn Heb “each to his own place.”
  120. Judges 9:56 tn Heb “seventy brothers.”
  121. Judges 9:57 tn Heb “came.”
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Isaiah 35
New International Version - UK

Joy of the redeemed

35 The desert and the parched land will be glad;
    the wilderness will rejoice and blossom.
Like the crocus, 2 it will burst into bloom;
    it will rejoice greatly and shout for joy.
The glory of Lebanon will be given to it,
    the splendour of Carmel and Sharon;
they will see the glory of the Lord,
    the splendour of our God.

3 Strengthen the feeble hands,
    steady the knees that give way;
4 say to those with fearful hearts,
    ‘Be strong, do not fear;
your God will come,
    he will come with vengeance;
with divine retribution
    he will come to save you.’

5 Then will the eyes of the blind be opened
    and the ears of the deaf unstopped.
6 Then will the lame leap like a deer,
    and the mute tongue shout for joy.
Water will gush forth in the wilderness
    and streams in the desert.
7 The burning sand will become a pool,
    the thirsty ground bubbling springs.
In the haunts where jackals once lay,
    grass and reeds and papyrus will grow.

8 And a highway will be there;
    it will be called the Way of Holiness;
    it will be for those who walk on that Way.
The unclean will not journey on it;
    wicked fools will not go about on it.
9 No lion will be there,
    nor any ravenous beast;
    they will not be found there.
But only the redeemed will walk there,
10     and those the Lord has rescued will return.
They will enter Zion with singing;
    everlasting joy will crown their heads.
Gladness and joy will overtake them,
    and sorrow and sighing will flee away.

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Isaiah 35
New English Translation

The Land and Its People Are Transformed

35 Let the wilderness and desert be happy;[a]
let the arid rift valley[b] rejoice and bloom like a lily!
2 Let it richly bloom;[c]
let it rejoice and shout with delight![d]
It is given the grandeur[e] of Lebanon,
the splendor of Carmel and Sharon.
They will see the grandeur of the Lord,
the splendor of our God.
3 Strengthen the hands that have gone limp,
steady the knees that shake.[f]
4 Tell those who panic,[g]
“Be strong! Do not fear!
Look, your God comes to avenge;
with divine retribution he comes to deliver you.”[h]
5 Then blind eyes will open,
deaf ears will hear.
6 Then the lame will leap like a deer,
the mute tongue will shout for joy;
for water will burst forth in the wilderness,
streams in the arid rift valley.[i]
7 The dry soil will become a pool of water,
the parched ground springs of water.
Where jackals once lived and sprawled out,
grass, reeds, and papyrus will grow.
8 A thoroughfare will be there—
it will be called the Way of Holiness.[j]
The unclean will not travel on it;
it is reserved for those authorized to use it[k]—
fools[l] will not stray into it.
9 No lions will be there,
no ferocious wild animals will be on it[m]—
they will not be found there.
Those delivered from bondage will travel on it,
10 those whom the Lord has ransomed will return that way.[n]
They will enter Zion with a happy shout.
Unending joy will crown them,[o]
happiness and joy will overwhelm[p] them;
grief and suffering will disappear.[q]

Footnotes

  1. Isaiah 35:1 tn The final mem (ם) on the verb יְשֻׂשׂוּם (yesusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.
  2. Isaiah 35:1 tn This verse employs three terms for desolate paces: מִדְבָּר (midbar, “wilderness”), צִיָּה (tsiyyah, “dry place, desert”), and עֲרָבָה (ʿaravah, “rift valley”). A midbar is an area that receives less than twelve inches of rain per year. It may have some pasturage (if receiving six to twelve inches of rain), but often has desert-like qualities. A tsiyyah is not a sandy desert per se, but of the three terms most clearly indicates a dry, desert region. The rift valley includes the Jordan Valley, but it still has a reputation as a dry, desolate place from its conditions near the Dead Sea and southward.
  3. Isaiah 35:2 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
  4. Isaiah 35:2 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).
  5. Isaiah 35:2 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
  6. Isaiah 35:3 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
  7. Isaiah 35:4 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
  8. Isaiah 35:4 tn The jussive form וְיֹשַׁעֲכֶם (veyoshaʿakhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
  9. Isaiah 35:6 tn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba. Near the Dead Sea and southward its conditions are very dry and desolate. Other translations render it as “desert” (KJV, NIV, NRSV), “wastelands” (NLT), or by its Hebrew name, “the Arabah” (NASB).
  10. Isaiah 35:8 tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vederekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsaa does not reflect the repetition of the phrase.
  11. Isaiah 35:8 tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.
  12. Isaiah 35:8 tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.
  13. Isaiah 35:9 tn Heb “will go up on it”; TEV “will pass that way.”
  14. Isaiah 35:10 tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”
  15. Isaiah 35:10 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
  16. Isaiah 35:10 tn Heb “will overtake” (NIV); NLT “they will be overcome with.”
  17. Isaiah 35:10 tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”
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1 Peter 1
New International Version - UK

1 Peter, an apostle of Jesus Christ,

To God’s elect, exiles, scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, 2 who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood:

Grace and peace be yours in abundance.

Praise to God for a living hope

3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you, 5 who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. 6 In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. 7 These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honour when Jesus Christ is revealed. 8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9 for you are receiving the end result of your faith, the salvation of your souls.

10 Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 11 trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. 12 It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

Be holy

13 Therefore, with minds that are alert and fully sober, set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming. 14 As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15 But just as he who called you is holy, so be holy in all you do; 16 for it is written: ‘Be holy, because I am holy.’[a]

17 Since you call on a Father who judges each person’s work impartially, live out your time as foreigners here in reverent fear. 18 For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, 19 but with the precious blood of Christ, a lamb without blemish or defect. 20 He was chosen before the creation of the world, but was revealed in these last times for your sake. 21 Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.

22 Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart.[b] 23 For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 24 For,

‘All people are like grass,
    and all their glory is like the flowers of the field;
the grass withers and the flowers fall,
25     but the word of the Lord endures for ever.’[c]

And this is the word that was preached to you.

Footnotes

  1. 1 Peter 1:16 Lev. 11:44,45; 19:2
  2. 1 Peter 1:22 Some early manuscripts from a pure heart
  3. 1 Peter 1:25 Isaiah 40:6-8 (see Septuagint)
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1 Peter 1
New English Translation

Salutation

1 From Peter,[a] an apostle of Jesus Christ, to those temporarily residing[b] abroad[c] (in Pontus, Galatia, Cappadocia, the province of Asia,[d] and Bithynia) who are chosen[e] 2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling[f] with Jesus Christ’s blood. May grace and peace be yours in full measure![g]

New Birth to Joy and Holiness

3 Blessed be[h] the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is,[i] into[j] an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy,[k] although you may have to suffer[l] for a short time in various trials. 7 Such trials show the proven character of your faith,[m] which is much more valuable than gold—gold that is tested by fire, even though it is passing away[n]—and will bring praise[o] and glory and honor when Jesus Christ is revealed.[p] 8 You[q] have not seen him, but you love him. You[r] do not see him now but you believe in him, and so you rejoice[s] with an indescribable and glorious[t] joy, 9 because you are attaining the goal of your faith—the salvation of your souls.

10 Concerning this salvation,[u] the prophets[v] who predicted the grace that would come to you[w] searched and investigated carefully. 11 They probed[x] into what person or time[y] the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ[z] and his subsequent glory.[aa] 12 They were shown[ab] that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven—things angels long to catch a glimpse of.

13 Therefore, get your minds ready for action[ac] by being fully sober, and set your hope[ad] completely on the grace that will be brought to you when Jesus Christ is revealed.[ae] 14 Like obedient children, do not comply with[af] the evil urges you used to follow in your ignorance,[ag] 15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 16 for it is written, “You shall be holy, because I am holy.”[ah] 17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here[ai] in reverence. 18 You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 20 He was foreknown[aj] before the foundation of the world but[ak] was manifested in these last times[al] for your sake. 21 Through him you now trust[am] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

22 You have purified[an] your souls by obeying the truth[ao] in order to show sincere mutual love.[ap] So[aq] love one another earnestly from a pure heart.[ar] 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For

all flesh[as] is like grass
and all its glory like the flower of the grass;[at]
the grass withers and the flower falls off,
25 but the word of the Lord[au] endures forever.[av]

And this is the word that was proclaimed to you.

Footnotes

  1. 1 Peter 1:1 tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Peter 1:1 tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
  3. 1 Peter 1:1 tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.
  4. 1 Peter 1:1 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  5. 1 Peter 1:1 tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.
  6. 1 Peter 1:2 sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
  7. 1 Peter 1:2 tn Grk “be multiplied to you.”
  8. 1 Peter 1:3 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.
  9. 1 Peter 1:4 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
  10. 1 Peter 1:4 tn Grk “into,” continuing the description of v. 3 without an “and.”
  11. 1 Peter 1:6 tn Grk “in which you exult.”
  12. 1 Peter 1:6 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1448 1611 syh), but most mss (P72 א2 A C P Ψ 048 33 1739 M) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA27 has the verb in brackets, indicating doubts as to its authenticity, while NA28 omits the brackets altogether.tn Grk “Though now, for a little while if necessary, you may have to suffer.”
  13. 1 Peter 1:7 tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.
  14. 1 Peter 1:7 tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
  15. 1 Peter 1:7 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
  16. 1 Peter 1:7 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
  17. 1 Peter 1:8 tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 1:8 tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  19. 1 Peter 1:8 tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.
  20. 1 Peter 1:8 tn Grk “glorified.”
  21. 1 Peter 1:10 tn Grk “about which salvation.”
  22. 1 Peter 1:10 sn Prophets refers to the OT prophets.
  23. 1 Peter 1:10 tn Grk “who prophesied about the grace that is to/for you.”
  24. 1 Peter 1:11 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
  25. 1 Peter 1:11 tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.
  26. 1 Peter 1:11 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
  27. 1 Peter 1:11 tn Grk “the glories after these things.”
  28. 1 Peter 1:12 tn Grk “to whom [pl.] it was revealed.”
  29. 1 Peter 1:13 tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.
  30. 1 Peter 1:13 tn Grk “having bound up…, being sober, set your hope…”
  31. 1 Peter 1:13 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
  32. 1 Peter 1:14 tn Or “do not be conformed to”; Grk “not being conformed to.”
  33. 1 Peter 1:14 tn Grk “the former lusts in your ignorance.”
  34. 1 Peter 1:16 sn A quotation from Lev 19:2.
  35. 1 Peter 1:17 tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).
  36. 1 Peter 1:20 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  37. 1 Peter 1:20 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  38. 1 Peter 1:20 tn Grk “at the last of the times.”
  39. 1 Peter 1:21 tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; P72 א C P Ψ 5 81 436 442 1175 1243 1611 1739 1852 2492 M), or the aorist participle πιστεύσαντες (pisteusantes; 33 2344), while A B 307c 1735 vg have the adjective. Though the external evidence on its behalf is not in itself compelling, internally πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  40. 1 Peter 1:22 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
  41. 1 Peter 1:22 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P72 א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on mankind’s).
  42. 1 Peter 1:22 tn Grk “for sincere brotherly love.”
  43. 1 Peter 1:22 tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.
  44. 1 Peter 1:22 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א2 vgms), but there is excellent ms support (P72 א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA28 prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.”
  45. 1 Peter 1:24 sn Here all flesh is a metaphor for humanity—human beings as both frail and temporary.
  46. 1 Peter 1:24 tn Or “a wildflower.”
  47. 1 Peter 1:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  48. 1 Peter 1:25 sn A quotation from Isa 40:6, 8.
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