1 Petrus 4:2-3

4:2 in that he spends the rest of his time ¹  on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians ²  desire. ³  You lived then ⁴  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ⁵  and wanton idolatries. ⁶ 

1 Petrus 4:1

4:1 So, since Christ suffered ⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ⁸ 

Yohanes 2:15-17

2:15 So he made a whip of cords ⁹  and drove them all out of the temple courts, ¹⁰  with the sheep and the oxen. He scattered the coins of the money changers ¹¹  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹²  my Father’s house a marketplace!” ¹³  2:17 His disciples remembered that it was written, “Zeal ¹⁴  for your house will devour me.” ¹⁵ 

[4:2]  ¹ 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.

[4:3]  ² tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ³ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ⁴ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ⁵ 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. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.

[4:3]  ⁶ tn The Greek words here all occur in the plural to describe their common practice in the past.

[4:1]  ⁷ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “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 motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

[4:1]  ⁸ 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.

[2:15]  ⁹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹⁰ tn Grk “the temple.”

[2:15]  ¹¹ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ¹² tn Or (perhaps) “Stop making.”

[2:16]  ¹³ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[2:17]  ¹⁴ tn Or “Fervent devotion to your house.”

[2:17]  ¹⁵ sn A quotation from Ps 69:9.