07200
 \\Be subject therefore unto God\\ (\\hupotagte oun ti thei\\). Second
 aorist (ingressive) passive imperative of \\hupotass\\, old verb, to
 range under (military term also). Same form in
 # 1Pe 2:23; 5:5
 With the dative case \\thei\\ (unto God). The aorist has the note of
 urgency in the imperative. Note the ten aorist imperatives in
 verses
 # 7-10
 (\\hupotagte, antistte, eggisate, katharisate, hagnisate,\\
 \\talaiprsate, penthsate, klausate, metatrapt, tapeinthte\\).
 \\But resist the devil\\ (\\antistte de ti diaboli\\). Second aorist
 (ingressive) active (intransitive) imperative of \\anthistmi\\,
 "take a stand against." Dative case \\diaboli\\. Result of such a
 stand is that the devil will flee (\\pheuxetai\\, future middle of
 \\pheug\\). See
 # 1Pe 5:8; Eph 6:11; Lu 10:17

07201
 \\Draw nigh to God\\ (\\eggisate ti thei\\). First aorist active
 imperative of \\eggiz\\, late verb from \\eggus\\ (near) as in
 # Mt 3:2
 With dative case again of personal relation. The priests in the
 sanctuary drew nigh to God
 # Ex 19:22
 as we should now. \\Cleanse your hands\\ (\\katharisate cheiras\\). First
 aorist active imperative of \\kathariz\\, to cleanse, from dirt in a
 ritual sense
 # Ex 30:19-21; Mr 7:3,19
 Here it is figurative, as in
 # Ho 1:16; Ps 24:4
 If we always had clean (from sin) hands and hearts? \\Ye sinners\\
 (\\hamartloi\\). A sharp term to strike the conscience, "a reproach
 meant to startle and sting" (Ropes). \\Purify your hearts\\
 (\\hagnisate kardias\\). First aorist active imperative of \\hagniz\\,
 old verb from \\hagnos\\
 # Jas 3:17
 ceremonially
 # Ac 21:24,26
 but here morally as in
 # 1Pe 1:22; 1Jo 3:3
 Anarthrous use of \\kardias\\ as of \\cheiras\\ (wash hands, purify
 hearts). \\Ye double-minded\\ (\\dipsuchoi\\). As in
 # 1:8

07202
 \\Be afflicted\\ (\\talaiprsate\\). First aorist active imperative
 \\talaipre\\, old verb from \\talaipros\\
 # Ro 7:24
 to endure toils, here only in N.T. Cf. \\talaipriais\\ in
 # 5:1
 \\Mourn\\ (\\penthsate\\). First aorist active imperative of \\penthe\\,
 old verb from \\penthos\\ (mourning,
 # 4:9
 as in
 # Mt 5:4
 Often in N.T. joined as here with \\klai\\, to weep
 # Mr 16:10; Lu 6:25
 A call to the godly sorrow spoken of in
 # 2Co 7:10
 (Mayor), like an O.T. prophet. \\Weep\\ (\\klausate\\). First aorist
 active imperative of \\klai\\. \\Laughter\\ (\\gels\\). Old word from Homer
 down, only here in N.T. as \\gela\\, to \\laugh\\ (opposite of \\klai\\),
 in N.T. only in
 # Lu 6:21,25
 but \\katagela\\ in
 # Lu 8:53
 # Mr 5:40; Mt 9:24
 \\Be turned\\ (\\metatrapt\\). Second aorist passive imperative of
 \\metatrep\\, old word, to turn about, to transmute, in Homer (not
 in Attic), here only in N.T. \\Heaviness\\ (\\katpheian\\). Old word
 from \\katphs\\ (of a downcast look, from \\kata\\, \\pha\\ eyes),
 hanging down of the eyes like the publican in
 # Lu 18:13
 here only in N.T.

07203
 \\Humble yourselves\\ (\\tapeinthte\\). First aorist passive imperative
 of \\tapeino\\, old verb from \\tapeinos\\
 # 1:9
 as in
 # Mt 18:4
 The passive here has almost the middle or reflexive sense. The
 middle voice was already giving way to the passive. See
 # 1Pe 5:6
 for this same form with the same promise of exaltation. \\He shall\\
 \\exalt you\\ (\\hupssei humas\\). Future active indicative of \\hupso\\,
 common verb from \\hupsos\\ (height), used by Jesus in contrast with
 \\tapeino\\ as here
 # Mt 23:12; Lu 14:11; 18:14

07204
 \\Speak not one against another\\ (\\m katalaleite allln\\).
 Prohibition against such a habit or a command to quit doing it,
 with \\m\\ and the present imperative of \\katalale\\, old compound
 usually with the accusative in ancient Greek, in N.T. only with
 the genitive (here,
 # 1Pe 2:12; 3:16
 Often harsh words about the absent. James returns to the subject
 of the tongue as he does again in
 # 5:12
 (twice before,
 # 1:26; 3:1-12
 \\Judgeth\\ (\\krinn\\). In the sense of harsh judgment as in
 # Mt 7:1; Lu 6:37
 (explained by \\katadikaz\\). \\Not a doer of the law, but a judge\\
 (\\ouk poits nomou, alla krits\\). This tone of superiority to law
 is here sharply condemned. James has in mind God's law, of
 course, but the point is the same for all laws under which we
 live. We cannot select the laws which we will obey unless some
 contravene God's law, and so our own conscience
 # Ac 4:20
 Then we are willing to give our lives for our rebellion if need
 be.

07205
 \\One only\\ (\\heis\\). No "only" in the Greek, but \\heis\\ here excludes
 all others but God. \\The lawgiver\\ (\\ho nomothets\\). Old compound
 (from \\nomos, tithmi\\), only here in N.T. In
 # Ps 9:20
 Cf. \\nomothete\\ in
 # Heb 7:11; 8:6
 \\To save\\ (\\ssai\\, first aorist active infinitive of \\sz\\) \\and to\\
 \\destroy\\ (\\kai apolesai\\, first aorist active infinitive of
 \\apollumi\\ to destroy). Cf. the picture of God's power in
 # Mt 10:28
 a common idea in the O.T.
 # De 32:39; 1Sa 2:16; 2Ki 5:7
 \\But who art thou?\\ (\\su de tis ei;\\). Proleptic and emphatic
 position of \\su\\ (thou) in this rhetorical question as in
 # Ro 9:20; 14:4
 \\Thy neighbour\\ (\\ton plsion\\). "The neighbour" as in
 # Jas 2:8

07206
 \\Go to now\\ (\\age nun\\). Interjectional use of \\age\\ (from \\ag\\) as
 in
 # 5:1
 (only N.T. instances) with a plural verb (\\hoi legontes\\, present
 active articular participle, ye that say) as is common in ancient
 Greek like \\ide nun kousate\\
 # Mt 26:65
 \\Today or tomorrow\\ (\\smeron  aurion\\). Correct text (Aleph B), not
 \\kai\\ (and). \\Into this city\\ (\\eis tnde tn polin\\). Old
 demonstrative \\hode\\, rare in N.T.
 # Lu 10:39
 save in neuter plural \\tade\\ (these things
 # Ac 21:11
 One would point out the city on the map (Mayor) as he made the
 proposal (we will go, \\poreusometha\\). \\And spend a year there\\ (\\kai\\
 \\poisomen ekei eniauton\\). Another future (active of \\poie\\). "We
 will do a year there." \\And trade\\ (\\kai emporeusometha\\). Future
 middle of \\emporeuomai\\ (\\en, poreuomai\\, to go in), old verb from
 \\emporos\\ (a merchant or trader, a drummer, one going in and
 getting the trade,
 # Mt 13:45
 a vivid picture of the Jewish merchants of the time. \\And get\\
 \\gain\\ (\\kai kerdsomen\\). Future (Ionic form) active of \\kerdain\\,
 old verb from \\kerdos\\ (gain,
 # Php 1:21
 as in
 # Mt 16:26

07207
 \\Whereas ye know not\\ (\\hoitines ouk epistasthe\\). The longer
 relative \\hostis\\ defines here more precisely (like Latin _qui_)
 \\hoi legontes\\ (ye who say) of verse
 # 13
 in a causal sense, as in
 # Ac 10:47
 "who indeed do not know" (present middle indicative of
 \\epistamai\\). \\What shall be on the morrow\\ (\\ts aurion\\). Supply
 \\hmeras\\ (day) after \\aurion\\. This is the reading of B (Westcott)
 "on the morrow" (genitive of time), but Aleph K L cursives have
 \\to ts aurion\\ ("the matter of tomorrow"), while A P cursives have
 \\ta ts aurion\\ ("the things of tomorrow"). The sense is
 practically the same, though \\to ts aurion\\ is likely correct.
 \\What is your life?\\ (\\poia h z humn\\). Thus Westcott and Hort
 punctuate it as an indirect question, not direct. \\Poia\\ is a
 qualitative interrogative (of what character). \\As vapour\\ (\\atmis\\).
 This is the answer. Old word for mist (like \\atmos\\, from which our
 "atmosphere"), in N.T. only here and
 # Ac 2:19
 with \\kapnou\\ (vapour of smoke (from
 # Joe 2:30
 \\For a little time\\ (\\pros oligon\\). See same phrase in
 # 1Ti 4:8
 \\pros kairon\\ in
 # Lu 8:13
 \\pros hran\\ in
 # Joh 5:35
 \\That appeareth and then vanisheth away\\ (\\phainomen epeita kai\\
 \\aphanizomen\\). Present middle participles agreeing with \\atmis\\,
 "appearing, then also disappearing," with play on the two verbs
 (\\phainomai, aphaniz\\ as in
 # Mt 6:19
 from \\aphans\\ hidden
 # Heb 4:13
 with the same root \\phan\\ (\\phain, a-phan-s\\).

07208
 \\For that ye ought to say\\ (\\anti tou legein hums\\). "Instead of the
 saying as to you" (genitive of the articular infinitive with the
 preposition \\anti\\ and the accusative of general reference with
 \\legein\\), "instead of your saying." \\If the Lord will\\ (\\ean ho\\
 \\kurios theli\\). Condition of the third class with \\ean\\ and the
 present active subjunctive (or first aorist active \\thelesi\\ in
 some MSS). The proper attitude of mind
 # Ac 18:21; 1Co 4:19; 16:7; Ro 1:19; Php 2:19,24; Heb 6:3
 not to be uttered always in words like a charm. This Hellenistic
 formula was common among the ancient heathen, as today among
 modern Arabs like the Latin _deo volente_. \\This or that\\ (\\touto \\
 \\ekeino\\). Applicable to every act.

07209
 \\In your vauntings\\ (\\en tais alazoniais humn\\). Old word for
 braggart talk (from \\alazoneuomai\\, to act the \\alazn\\ empty boaster
 # Ro 1:30
 common in Aristophanes, in N.T. only here and
 # 1Jo 2:16
 \\Glorying\\ (\\kauchsis\\). Act of glorying, late word from \\kauchaomai\\,
 good if for Christ
 # 1Th 2:19
 bad if for self as here.

07210
 \\To him that knoweth\\ (\\eidoti\\). Dative case of second perfect
 participle \\eids\\ (from \\oida\\), and with the infinitive to know
 how, "to one knowing how." \\To do good\\ (\\kalon poiein\\). "To do a
 good deed." \\And doeth it not\\ (\\kai m poiounti\\). Dative again of
 the present active participle of \\poie\\, "and to one not doing
 it." Cf. "not a doer"
 # 1:23
 and
 # Mt 7:26
 \\Sin\\ (\\hamartia\\). Unused knowledge of one's duty is sin, the sin of
 omission. Cf.
 # Mt 23:23

07211
 \\Come now, ye rich\\ (\\age nun hoi plousioi\\). Exclamatory
 interjection as in
 # 4:13
 Direct address to the rich as a class as in
 # 1Ti 6:17
 Apparently here James has in mind the rich as a class, whether
 believer, as in
 # 1:10
 or unbeliever, as in
 # 2:1,6
 The plea here is not directly for reform, but a warning of
 certain judgment
 # 5:1-6
 and for Christians "a certain grim comfort in the hardships of
 poverty" (Ropes) in
 # 5:7-11
 \\Weep and howl\\ (\\klausate ololuzontes\\). "Burst into weeping
 (ingressive aorist active imperative of \\klai\\ as in
 # 4:9
 howling with grief" (present active participle of the old
 onomatopoetic verb \\ololuz\\, here only in N.T., like Latin
 _ululare_, with which compare \\alalaz\\ in
 # Mt 5:38
 \\For your miseries\\ (\\epi tais talaipriais humn\\). Old word from
 \\talaipros\\
 # Ro 7:24
 and like \\talaipre\\ in
 # Jas 4:9
 (from \\tla\\ to endure and \\pros\\ a callus). \\That are coming upon\\
 \\you\\ (\\tais eperchomenais\\). Present middle participle of the old
 compound \\eperchomai\\ to come upon, used here in futuristic
 prophetic sense.

07212
 \\Riches\\ (\\ho ploutos\\). Masculine singular, but occasionally neuter
 \\to ploutos\\ in nominative and accusative
 # 2Co 8:2
 Apparently \\pleotos\\ fulness (from \\pleos\\ full, \\pimplmi\\ to
 fill). "Wealth." \\Are corrupted\\ (\\sespen\\). Second perfect active
 indicative of \\sp\\ (root \\sap\\ as in \\sapros\\, rotten), to
 corrupt, to destroy, here intransitive "has rotted." Only here in
 N.T. On the worthlessness of mere wealth see
 # Mt 6:19,24
 \\Were moth-eaten\\ (\\stobrta gegonen\\). "Have become (second perfect
 indicative of \\ginomai\\, singular number, though \\himatia\\, neuter
 plural, treated collectively) moth-eaten" (\\stobrta\\, late and
 rare compound from \\ss\\, moth,
 # Mt 6:19
 and \\brtos\\, verbal adjective of \\bibrsk\\ to eat
 # Joh 6:13
 This compound found only here,
 # Job 13:28
 Sibyll. Orac. _Proem_. 64). Rich robes as heirlooms, but
 moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in
 the United States in 1931 as compared with 1929. Riches have
 wings.

07213
 \\Are rusted\\ (\\katitai\\). Perfect passive indicative (singular for
 \\chrusos\\ and \\arguros\\ are grouped as one) of \\katio\\, late verb
 (from \\ios\\, rust) with perfective sense of \\kata\\, to rust through
 (down to the bottom), found only here, Sir. 12:11, Epictetus
 (_Diss_. 4, 6, 14). \\Rust\\ (\\ios\\). Poison in
 # Jas 3:8; Ro 3:13
 (only N.T. examples of old word). Silver does corrode and gold
 will tarnish. Dioscorides (V.91) tells about gold being rusted by
 chemicals. Modern chemists can even transmute metals as the
 alchemists claimed. \\For a testimony\\ (\\eis marturion\\). Common idiom
 as in
 # Mt 8:4
 (use of \\eis\\ with accusative in predicate). \\Against you\\ (\\humin\\).
 Dative of disadvantage as in
 # Mr 6:11
 (\\eis marturion autois\\) where in the parallel passage
 # Lu 9:5
 we have \\eis marturion ep' autous\\. "To you" will make sense, as in
 # Mt 8:4; 10:18
 but "against" is the idea here as in
 # Lu 21:13
 \\Shall eat\\ (\\phagetai\\). Future middle (late form from \\ephagon\\) of
 defective verb \\esthi\\, to eat. \\Your flesh\\ (\\tas sarkas\\). The
 plural is used for the fleshy parts of the body like pieces of
 flesh
 # Re 17:16; 19:18,21
 Rust eats like a canker, like cancer in the body. \\As fire\\ (\\hs\\
 \\pur\\). Editors differ here whether to connect this phrase with
 \\phagetai\\, just before (as Mayor), for fire eats up more rapidly
 than rust, or with the following, as Westcott and Hort and Ropes,
 that is the eternal fire of Gehenna which awaits them
 # Mt 25:41; Mr 9:44
 This interpretation makes a more vivid picture for \\ethsaurisate\\
 (ye have laid up, first aorist active indicative of \\thsauriz\\,
 # Mt 6:19
 and see
 # Pr 16:27
 but it is more natural to take it with \\phagetai\\.

07214
 \\The hire\\ (\\ho misthos\\). Old word for wages
 # Mt 20:8
 \\Labourers\\ (\\ergatn\\). Any one who works (\\ergazomai\\), especially
 agricultural workers
 # Mt 9:37
 \\Who mowed\\ (\\tn amsantn\\). Genitive plural of the articular first
 aorist active participle of \\ama\\ (from \\hama\\, together), old verb,
 to gather together, to reap, here only in N.T. \\Fields\\ (\\chras\\).
 Estates or farms
 # Lu 12:16
 \\Which is of you kept back by fraud\\ (\\ho aphustermenos aph'\\
 \\humn\\). Perfect passive articular participle of \\aphustere\\, late
 compound (simplex \\hustere\\ common as
 # Mt 19:20
 to be behindhand from, to fail of, to cause to withdraw, to
 defraud. Pitiful picture of earned wages kept back by rich Jews,
 old problem of capital and labour that is with us yet in acute
 form. \\The cries\\ (\\hai boai\\). Old word from which \\boa\\ comes
 # Mt 3:3
 here only in N.T. The stolen money "cries out" (\\krazei\\), the
 workers cry out for vengeance. \\That reaped\\ (\\tn therisantn\\).
 Genitive plural of the articular participle first aorist active
 of \\theriz\\ (old verb from \\theros\\, summer,
 # Mt 24:32
 to reap, to harvest while summer allows
 # Mt 6:26
 \\Have entered\\ (\\eiselluthan\\). Perfect active third person plural
 indicative of \\eiserchomai\\, old and common compound, to go or come
 into. This late form is by analogy of the aorist for the usual
 form in \\-asi\\. \\Of the Lord of Sabaoth\\ (\\Kuriou Sabath\\). "Of the
 Lord of Hosts," quotation from
 # Isa 5:9
 as in
 # Ro 9:29
 transliterating the Hebrew word for "Hosts," an expression for
 the omnipotence of God like \\Pantokratr\\
 # Re 4:8
 God hears the cries of the oppressed workmen even if the
 employers are deaf.

07215
 \\Ye have lived delicately\\ (\\etruphsate\\). First aorist (constative,
 summary) active indicative of \\trupha\\, old verb from \\truph\\
 (luxurious living as in
 # Lu 7:25
 from \\thrupt\\, to break down, to enervate), to lead a soft life,
 only here in N.T. \\Taken your pleasure\\ (\\espatalsate\\). First
 aorist (constative) active indicative of \\spatala\\, late and rare
 verb to live voluptuously or wantonly (from \\spatal\\, riotous
 living, wantonness, once as bracelet), in N.T. only here and
 # 1Ti 5:6
 \\Ye have nourished\\ (\\ethrepsate\\). First aorist (constative) active
 indicative of \\treph\\, old verb, to feed, to fatten
 # Mt 6:26
 They are fattening themselves like sheep or oxen all unconscious
 of "the day of slaughter" (\\en hmeri sphags\\, definite without
 the article) ahead of them. For this use of \\sphags\\ see
 # Ro 8:36
 (\\probata sphags\\, sheep for the slaughter, \\sphag\\ from \\sphaz\\,
 to slay), consummate sarcasm on the folly of sinful rich people.

07216
 \\Ye have condemned\\ (\\katedikasate\\). First aorist active indicative
 of \\katadikaz\\, old verb (from \\katadik\\, condemnation,
 # Ac 25:15
 The rich controlled the courts of justice. \\Ye have killed the\\
 \\righteous one\\ (\\ephoneusate ton dikaion\\). First aorist active
 indicative of \\phoneu\\
 # 2:11; 4:2
 "The righteous one" (\\tn dikaion\\) is the generic use of the
 singular with article for the class. There is probably no direct
 reference to one individual, though it does picture well the
 death of Christ and also the coming death of James himself, who
 was called the Just (Eus. _H.E_. ii. 23). Stephen
 # Ac 7:52
 directly accuses the Sanhedrin with being betrayers and murderers
 (\\prodotai kai phoneis\\) of the righteous one (\\tou dikaiou\\). \\He\\
 \\doth not resist you\\ (\\ouk antitassetai humin\\). It is possible to
 treat this as a question. Present middle indicative of \\antitass\\,
 for which see
 # Jas 4:6
 Without a question the unresisting end of the victim (\\ton\\
 \\dikaion\\) is pictured. With a question (\\ouk\\, expecting an
 affirmative answer) God or Lord is the subject, with the final
 judgment in view. There is no way to decide definitely.

07217
 \\Be patient therefore\\ (\\makrothumsate oun\\). A direct corollary
 (\\oun\\, therefore) from the coming judgment on the wicked rich
 # 5:1-6
 First aorist (constative) active imperative of \\makrothume\\, late
 compound (Plutarch, LXX) from \\makrothumos\\ (\\makros, thumos\\, of
 long spirit, not losing heart), as in
 # Mt 18:26
 The appeal is to the oppressed brethren. Catch your wind for a
 long race (long-tempered as opposed to short-tempered). See
 already the exhortation to patience (\\hupomon\\) in
 # 1:3,12
 and repeated in
 # 5:11
 They will need both submission (\\hupomen\\
 # 5:11
 and steadfastness (\\makrothumia\\
 # 5:10
 \\Until the coming of the Lord\\ (\\hes ts parousias\\). The second
 coming of Christ he means, the regular phrase here and in verse
 # 8
 for that idea
 # Mt 24:3,37,39; 1Th 2:19
 etc.). \\The husbandman\\ (\\ho gergos\\). The worker in the ground (\\g,\\
 \\erg\\) as in
 # Mt 21:33
 \\Waiteth for\\ (\\ekdechetai\\). Present middle indicative of
 \\ekdechomai\\, old verb for eager expectation as in
 # Ac 17:16
 \\Precious\\ (\\timion\\). Old adjective from \\tim\\ (honor, price), dear
 to the farmer because of his toil for it. See
 # 1Pe 1:19
 \\Being patient over it\\ (\\makrothumn ep' auti\\). Present active
 participle of \\makrothume\\ just used in the exhortation, picturing
 the farmer longing and hoping over his precious crop (cf.
 # Lu 18:7
 of God). \\Until it receive\\ (\\hes labi\\). Temporal clause of the
 future with \\hes\\ and the second aorist active subjunctive of
 \\lamban\\, vividly describing the farmer's hopes and patience. \\The\\
 \\early and latter rain\\ (\\promon kai opsimon\\). The word for rain
 (\\hueton\\
 # Ac 14:17
 is absent from the best MSS. The adjective \\promos\\ (from \\pr\\,
 early) occurs here only in N.T., though old in the form \\promos\\
 and \\prs\\. See
 # De 11:14; Jer 5:24
 etc. for these terms for the early rain in October or November
 for the germination of the grain, and the latter rain (\\opsimon\\,
 from \\opse\\, late, here only in N.T.) in April and May for maturing
 the grain.

07218
 \\Ye also\\ (\\kai humeis\\). As well as the farmers. \\Stablish\\
 (\\strixate\\). First aorist active imperative of \\striz\\, old verb,
 (from \\strigx\\, a support) to make stable, as in
 # Lu 22:32; 1Th 3:13
 \\Is at hand\\ (\\ggiken\\). Present perfect active indicative of
 \\eggiz\\, common verb, to draw near (from \\eggus\\), in
 # Jas 4:8
 for drawing near. Same form used by John in his preaching
 # Mt 3:2
 In
 # 1Pe 4:7
 the same word appears to have an eschatological sense as
 apparently here. How "near" or "nigh" did James mean? Clearly, it
 could only be a hope, for Jesus had distinctly said that no one
 knew when he would return.

07219
 \\Murmur not\\ (\\m stenazete\\). Prohibition with \\m\\ and the present
 active imperative of \\stenaz\\, old verb, to groan. "Stop groaning
 against one another," as some were already doing in view of their
 troubles. In view of the hope of the Second Coming lift up your
 heads. \\That ye be not judged\\ (\\hina m krithte\\). Negative purpose
 clause with \\hina m\\ and the first aorist passive subjunctive of
 \\krin\\. As already indicated
 # 2:12; 4:12
 and repeated in
 # 5:12
 Reminiscence of the words of Jesus in
 # Mt 7:1
 \\Standeth before the doors\\ (\\pro tn thurn hestken\\). Perfect
 active indicative of \\histmi\\, "is standing now." Again like the
 language of Jesus in
 # Mt 24:33
 (\\epi thurais\\) and
 # Mr 13:29
 Jesus the Judge is pictured as ready to enter for the judgment.

07220
 \\For an example\\ (\\hupodeigma\\). Late word for the old \\paradeigma\\,
 from \\hupodeiknumi\\, to copy under, to teach
 # Lu 6:47
 here for copy to be imitated as in
 # Joh 13:15
 as a warning
 # Heb 4:11
 Here predicate accusative with \\tous prophtas\\ (the prophets) as
 the direct object of \\labete\\ (second aorist active imperative of
 \\lamban\\). \\Of suffering\\ (\\ts kakopathias\\). Old word from
 \\kakopaths\\ (suffering evil, \\kakopathe\\ in verse
 # 13; 2Ti 2:3,9
 here only in N.T. \\Of patience\\ (\\makrothumias\\). Like \\makrothume\\ in
 # 5:7
 See both \\makrothumia\\ and \\hupomon\\ in
 # 2Co 4:6; Col 1:11
 (the one restraint from retaliating, the other not easily
 succumbing). \\In the name of\\ (\\en ti onomati\\). As in
 # Jer 20:9
 With the authority of the Lord (Deissmann, _Bible Studies_, p.
 198).

07221
 \\We call blessed\\ (\\makarizomen\\). Old word (present active
 indicative of \\makariz\\), from \\makarios\\ (happy), in N.T. only here
 and
 # Lu 1:48
 "We felicitate." As in
 # 1:3,12; Da 12:12
 \\Ye have heard\\ (\\kousate\\). First aorist (constative) active
 indicative of \\akou\\. As in
 # Mt 5:21,27,33,38,43
 Ropes suggests in the synagogues. \\Of Job\\ (\\Ib\\). Job did complain,
 but he refused to renounce God
 # Job 1:21; 2:10; 13:15; 16:19; 19:25
 He had become a stock illustration of loyal endurance. \\Ye have\\
 \\seen\\ (\\eidete\\). Second aorist (constative) active indicative of
 \\hora\\. In Job's case. \\The end of the Lord\\ (\\to telos kuriou\\). The
 conclusion wrought by the Lord in Job's case
 # Job 42:12
 \\Full of pity\\ (\\polusplagchnos\\). Late and rare compound (\\polus,\\
 \\splagchnon\\), only here in N.T. It occurs also in Hermas (_Sim_.
 v. 7. 4; _Mand_. iv, 3). "Very kind." \\Merciful\\ (\\oiktirmn\\). Late
 and rare adjective (from \\oikteir\\ to pity), in N.T. only here and
 # Lu 6:36

07222
 \\Above all things\\ (\\pro pantn\\). No connection with what
 immediately precedes. Probably an allusion to the words of Jesus
 # Mt 5:34-37
 It is not out of place here. See the same phrase in
 # 1Pe 4:8
 Robinson (_Ephesians_, p. 279) cites like examples from the
 papyri at the close of letters. Here it means "But especially"
 (Ropes). \\Swear not\\ (\\m omnuete\\). Prohibition of the habit (or to
 quit doing it if guilty) with \\m\\ and the present active
 imperative of \\omnu\\. The various oaths (profanity) forbidden
 (\\mte\\, thrice) are in the accusative case after \\omnuete\\,
 according to rule (\\ouranon, gn, horkon\\). The Jews were wont to
 split hairs in their use of profanity, and by avoiding God's name
 imagine that they were not really guilty of this sin, just as
 professing Christians today use "pious oaths" which violate the
 prohibition of Jesus. \\Let be\\ (\\t\\). Imperative active third
 singular of \\eimi\\, late form
 # 1Co 16:22
 for \\est\\. "Your yea be yea" (and no more). A different form from
 that in
 # Mt 5:37
 \\That ye fall not under judgment\\ (\\hina m hupo krisin peste\\).
 Negative purpose with \\hina m\\ and the second aorist active
 subjunctive of \\pipt\\, to fall. See \\hina m krithte\\ in verse
 # 9
 \\Krisis\\ (from \\krin\\) is the act of judging rather than the
 judgment rendered (\\krima\\
 # Jas 3:1

07223
 \\Is any suffering?\\ (\\kakopathei tis;\\). See verse
 # 10
 for \\kakopathia\\. The verb in N.T. occurs only here and in
 # 2Ti 2:3,9; 4:5
 The lively interrogative is common in the diatribe and suits the
 style of James. \\Among you\\ (\\en humin\\). As in
 # 3:13
 \\Let him pray\\ (\\proseuchesth\\). Present middle imperative, "let him
 keep on praying" (instead of cursing as in verse
 # 12
 \\Is any cheerful\\ (\\euthumei;\\). Present active indicative of
 \\euthume\\, old verb from \\euthumos\\
 # Ac 27:36
 in N.T. only here and
 # Ac 27:22,25
 \\Let him sing praise\\ (\\psallet\\). Present active imperative of
 \\psall\\, originally to twang a chord as on a harp, to sing praise
 to God whether with instrument or without, in N.T. only here,
 # 1Co 14:15; Ro 15:9; Eph 5:19
 "Let him keep on making melody."

07224
 \\Is any among you sick?\\ (\\asthenei tis en humin;\\). Present active
 indicative of \\asthene\\, old verb, to be weak (without strength),
 often in N.T.
 # Mt 10:8
 \\Let him call for\\ (\\proskalesasth\\). First aorist (ingressive)
 middle imperative of \\proskale\\. Note change of tense (aorist) and
 middle (indirect) voice. Care for the sick is urged in
 # 1Th 5:14
 ("help the sick"). Note the plural here, "elders of the church,
 as in
 # Ac 20:17; 15:6,22; 21:18; Php 1:1
 (bishops). \\Let them pray over him\\ (\\proseuxasthsan ep' auton\\).
 First aorist middle imperative of \\proseuchomai\\. Prayer for the
 sick is clearly enjoined. \\Anointing him with oil\\ (\\aleipsantes\\
 \\elaii\\). First aorist active participle of \\aleiph\\, old verb, to
 anoint, and the instrumental case of \\elaion\\ (oil). The aorist
 participle can be either simultaneous or antecedent with
 \\proseuxasthsan\\ (pray). See the same use of \\aleiph elaii\\ in
 # Mr 6:13
 The use of olive oil was one of the best remedial agencies known
 to the ancients. They used it internally and externally. Some
 physicians prescribe it today. It is clear both in
 # Mr 6:13
 and here that medicinal value is attached to the use of the oil
 and emphasis is placed on the worth of prayer. There is nothing
 here of the pagan magic or of the later practice of "extreme
 unction" (after the eighth century). It is by no means certain
 that \\aleiph\\ here and in
 # Mr 6:13
 means "anoint" in a ceremonial fashion rather than "rub" as it
 commonly does in medical treatises. Trench (N.T. Synonyms) says:
 "\\Aleiphein\\ is the mundane and profane, \\chriein\\ the sacred and
 religious, word." At bottom in James we have God and medicine,
 God and the doctor, and that is precisely where we are today. The
 best physicians believe in God and want the help of prayer.

07225
 \\The prayer of faith\\ (\\h euch ts pistes\\). Cf.
 # 1:6
 for prayer marked by faith. \\Shall save\\ (\\ssei\\). Future active of
 \\sz\\, to make well. As in
 # Mt 9:21; Mr 6:56
 No reference here to salvation of the soul. The medicine does not
 heal the sick, but it helps nature (God) do it. The doctor
 cooperates with God in nature. \\The sick\\ (\\ton kamnonta\\). Present
 active articular participle of \\kamn\\, old verb, to grow weary
 # Heb 12:3
 to be sick (here), only N.T. examples. \\The Lord shall raise him\\
 \\up\\ (\\egerei auton ho kurios\\). Future active of \\egeir\\. Precious
 promise, but not for a professional "faith-healer" who scoffs at
 medicine and makes merchandise out of prayer. \\And if he have\\
 \\committed sins\\ (\\kan hamartias i pepoiks\\). Periphrastic perfect
 active subjunctive (unusual idiom) with \\kai ean\\ (crasis \\kan\\) in
 condition of third class. Supposing that he has committed sins as
 many sick people have
 # Mr 2:5; Joh 5:14; 9:2; 1Co 11:30
 \\It shall be forgiven him\\ (\\aphethsetai auti\\). Future passive of
 \\aphimi\\ (impersonal passive as in
 # Mt 7:2,7; Ro 10:10
 Not in any magical way, not because his sickness has been healed,
 not without change of heart and turning to God through Christ.
 Much is assumed here that is not expressed.

07226
 \\Confess therefore your sins one to another\\ (\\exomologeisthe oun\\
 \\alllois tas hamartias\\). Present middle (indirect) of \\exomologe\\.
 Confession of sin to God is already assumed. But public
 confession of certain sins to one another in the meetings is
 greatly helpful in many ways. This is not confessing to one man
 like a priest in place of the public confession. One may confess
 to the pastor without confessing to God or to the church, with
 little benefit to anybody. \\Pray for one another\\ (\\proseuchesthe\\
 \\huper allln\\). Present middle imperative. Keep this up. \\That ye\\
 \\may be healed\\ (\\hops iathte\\). Purpose clause with \\hops\\ and the
 first aorist passive subjunctive of \\iaomai\\. Probably of bodily
 healing (verse
 # 14
 though \\iaomai\\ is used also of healing of the soul
 # Mt 13:15; 1Pe 2:24; Heb 12:13
 as Mayor takes it here. \\Availeth much\\ (\\polu ischuei\\). "Has much
 force." Present active indicative of \\ischu\\ (from \\ischus\\,
 strength). \\In its working\\ (\\energoumen\\). Probably the present
 middle participle of \\energe\\ as Paul apparently uses it in
 # Ga 5:6; 2Co 4:12; 2Th 2:7
 meaning "when it works." The passive is possible, as is the usual
 idiom elsewhere. Mayor argues strongly for the passive here,
 "when it is exercised" (Ropes).

07227
 \\Of like passions with us\\ (\\homoiopaths hmin\\).
 Associative-instrumental case \\hmin\\ as with \\homoios\\. This old
 compound adjective (\\homoios, pasch\\), suffering the like with
 another, in N.T. only here and
 # Ac 14:15
 \\He prayed fervently\\ (\\proseuchi prosuxato\\). First aorist middle
 indicative of \\proseuchomai\\ and the instrumental case \\proseuchi\\
 (cognate substantive), after idiom for intensity in classical
 Greek, like \\pheugein phugi\\, to flee with all speed (_figura
 etymologica_), but particularly frequent in the LXX
 # Ge 2:17; 31:30
 in imitation of the Hebrew infinitive absolute. So
 # Lu 22:15; Joh 3:29; Ac 4:17
 \\That it might not rain\\ (\\tou m brexai\\). Genitive of the articular
 infinitive (\\brexai\\, first aorist active of \\brech\\, old verb, to
 moisten,
 # Lu 7:38
 to rain,
 # Mt 5:45
 with negative \\m\\ used either for direct purpose, for an object
 clause as here and
 # Ac 3:12; 15:20
 or even for result. \\For three years and six months\\ (\\eniautous\\
 \\treis kai mnas hex\\). Accusative of extent of time.

07228
 \\Gave rain\\ (\\hueton edken\\). This idiom is in the LXX of God as
 here of heaven
 # 1Sa 12:17; 1Ki 18:1
 and also in
 # Ac 14:17
 instead of \\ebrexen\\ of verse
 # 17
 \\Hueton\\ is old word for rain (from \\hu\\, to rain), genuine here,
 but not in verse
 # 7
 \\Brought forth\\ (\\eblastsen\\). First aorist active of \\blastan\\, old
 verb, to sprout (intransitive as
 # Mr 4:27
 here as occasionally in later Greek transitive with accusative
 \\karpon\\.

07229
 \\If any one among you do err\\ (\\ean tis en humin planthi\\).
 Third-class condition (supposed case) with \\ean\\ and the first
 aorist passive subjunctive of \\plana\\, old verb, to go astray, to
 wander
 # Mt 18:12
 figuratively
 # Heb 5:2
 \\From the truth\\ (\\apo ts altheias\\). For truth see
 # 1:18; 3:14; Joh 8:32; 1Jo 1:6; 3:18
 It was easy then, and is now, to be led astray from Christ, who
 is the Truth. \\And one convert him\\ (\\kai epistrepsi tis auton\\).
 Continuation of the third-class condition with the first aorist
 active subjunctive of \\epistreph\\, old verb, to turn (transitive
 here as in
 # Lu 1:16
 but intransitive often as
 # Ac 9:35

07230
 \\Let him know\\ (\\ginsket\\). Present active imperative third person
 singular of \\ginsk\\, but Westcott and Hort read \\ginskete\\ (know
 ye) after B. In either case it is the conclusion of the condition
 in verse
 # 19
 \\He which converteth\\ (\\ho epistrepsas\\). First aorist active
 articular participle of \\epistreph\\ of verse
 # 19
 \\From the error\\ (\\ek plans\\). "Out of the wandering" of verse
 # 19
 (\\plan\\, from which \\plana\\ is made). See
 # 1Jo 4:6
 for contrast between "truth" and "error." \\A soul from death\\
 (\\psuchn ek thanatou\\). The soul of the sinner (\\hamartlon\\) won
 back to Christ, not the soul of the man winning him. A few MSS.
 have \\autou\\ added (his soul), which leaves it ambiguous, but
 \\autou\\ is not genuine. It is ultimate and final salvation here
 meant by the future (\\ssei\\). \\Shall cover a multitude of sins\\
 (\\kalupsei plthos hamartin\\). Future active of \\kalupt\\, old verb,
 to hide, to veil. But whose sins (those of the converter or the
 converted)? The Roman Catholics (also Mayor and Ropes) take it of
 the sins of the converter, who thus saves himself by saving
 others. The language here will allow that, but not New Testament
 teaching in general. It is apparently a proverbial saying which
 Resch considers one of the unwritten sayings of Christ (Clem. Al.
 _Paed_. iii. 12). It occurs also in
 # 1Pe 4:8
 where it clearly means the sins of others covered by love as a
 veil thrown over them. The saying appears also in
 # Pr 10:12
 : "Hatred stirs up strife, but love hides all
 transgressions"--that is "love refuses to see faults" (Mayor
 admits). That is undoubtedly the meaning in
 # 1Pe 4:8; Jas 5:20


07231
 \\Peter\\ (\\Petros\\). Greek form for the Aramaic (Chaldaic) \\Cphs\\, the
 nickname given Simon by Jesus when he first saw him
 # Joh 1:42
 and reaffirmed in the Greek form on his great confession
 # Mt 16:18
 with an allusion to \\petra\\, another form for a rock, ledge, or
 cliff. In
 # 2Pe 1:1
 we have both \\Simn\\ and \\Petros\\. Paul in his Epistles always terms
 himself Paul, not Saul. So Peter uses this name, not Cephas or
 Simon, because he is writing to Christians scattered over Asia
 Minor. The nominative absolute occurs here as in
 # Jas 1:1
 but without \\chairein\\ as there, the usual form of greeting in
 letters
 # Ac 23:26
 so common in the papyri. \\An apostle of Jesus Christ\\ (\\apostolos\\
 \\Isou Christou\\). This is his official title, but in
 # 2Pe 1:1
 \\doulos\\ is added, which occurs alone in
 # Jas 1:1
 In II and III John we have only \\ho presbuteros\\ (the elder), as
 Peter terms himself \\sunpresbuteros\\ in
 # 1Pe 5:1
 Paul's usage varies greatly: only the names in I and II
 Thessalonians, the title \\apostolos\\ added and defended in
 Galatians and Romans as also in I and II Corinthians and
 Colossians and Ephesians and II Timothy with "by the will of God"
 added, and in I Timothy with the addition of "according to the
 command of God." In Philippians Paul has only "\\doulos\\ (slave)
 \\Christou Isou\\," like James and Jude. In Romans and Titus Paul
 has both \\doulos\\ and \\apostolos\\, like II Peter, while in Philemon
 he uses only \\desmios\\ (prisoner) \\Isou Christou\\. \\To the elect\\
 (\\eklektois\\). Without article (with the article in
 # Mt 24:22,24,31
 and dative case, "to elect persons" (viewed as a group). Bigg
 takes \\eklektois\\ (old, but rare verbal adjective from \\ekleg\\, to
 pick out, to select) as an adjective describing the next word,
 "to elect sojourners." That is possible and is like \\genos\\
 \\eklekton\\ in
 # 2:9
 See the distinction between \\kltoi\\ (called) and \\eklektoi\\ (chosen)
 in
 # Mt 22:14
 \\Who are sojourners\\ (\\parepidmois\\). Late double compound adjective
 (\\para, epidmountes\\,
 # Ac 2:10
 to sojourn by the side of natives), strangers sojourning for a
 while in a particular place. So in Polybius, papyri, in LXX only
 twice
 # Ge 23:4
 38 or 39 12), in N.T. only here,
 # 2:11; Heb 11:13
 The picture in the metaphor here is that heaven is our native
 country and we are only temporary sojourners here on earth. \\Of\\
 \\the Dispersion\\ (\\diaspors\\). See
 # Joh 7:35
 for literal sense of the word for scattered (from \\diaspeir\\, to
 scatter abroad,
 # Ac 8:1
 Jews outside of Palestine, and
 # Jas 1:1
 for the sense here to Jewish Christians, including Gentile
 Christians (only N T. examples). Note absence of the article,
 though a definite conception (of the Dispersion). The Christian
 is a pilgrim on his way to the homeland. These five Roman
 provinces include what we call Asia Minor north and west of the
 Taurus mountain range (Hort). Hort suggests that the order here
 suggests that Silvanus (bearer of the Epistle) was to land in
 Pontus from the Euxine Sea, proceed through Galatia, Cappadocia,
 Asia, to Bithynia, where he would re-embark for Rome. This, he
 holds, explains the separation of Pontus and Bithynia, though the
 same province. Only Galatia and Asia are mentioned elsewhere in
 the N.T. as having Christian converts, but the N.T. by no means
 gives a full account of the spread of the Gospel, as can be
 judged from
 # Col 1:6,23

07232
 \\According to\\ (\\kata\\). Probably to be connected with \\eklektois\\
 rather than with \\apostolos\\ in spite of a rather loose arrangement
 of words and the absence of articles in verses
 # 1,2
 \\The foreknowledge\\ (\\prognsin\\). Late substantive (Plutarch,
 Lucian, papyri) from \\proginsk\\
 # 1:20
 to know beforehand, only twice in N.T. (here and
 # Ac 2:23
 in Peter's sermon). In this Epistle Peter often uses substantives
 rather than verbs (cf.
 # Ro 8:29
 \\Of God the Father\\ (\\theou patros\\). Anarthous again and genitive
 case. See \\patr\\ applied to God also in
 # 1:3,17
 as often by Paul
 # Ro 1:7
 etc.). Peter here presents the Trinity (God the Father, the
 Spirit, Jesus Christ). \\In sanctification of the Spirit\\ (\\en\\
 \\hagiasmi pneumatos\\). Clearly the Holy Spirit, though anarthrous
 like \\theou patros\\. Late word from \\hagiaz\\, to render holy
 (\\hagios\\), to consecrate, as in
 # 1Th 4:7
 The subjective genitive here, sanctification wrought by the
 Spirit as in
 # 2Th 2:13
 (where the Trinity mentioned as here). \\Unto obedience\\ (\\eis\\
 \\hupakon\\). Obedience (from \\hupakou\\, to hear under, to hearken)
 to the Lord Jesus as in
 # 1:22
 "to the truth," result of "the sanctification." \\And sprinkling of\\
 \\the blood of Jesus Christ\\ (\\rantismon haimatos Isou Christou\\).
 Late substantive from \\rantiz\\, to sprinkle
 # Heb 9:13
 a word used in the LXX of the sacrifices
 # Nu 19:9,13,20
 etc.), but not in any non-biblical source so far as known, in
 N.T. only here and
 # Heb 12:24
 (of the sprinkling of blood). Reference to the death of Christ on
 the Cross and to the ratification of the New Covenant by the
 blood of Christ as given in
 # Heb 9:19; 12:24
 with allusion to
 # Ex 24:3-8
 Paul does not mention this ritual use of the blood of Christ, but
 Jesus does
 # Mt 26:28; Mr 14:24
 Hence it is not surprising to find the use of it by Peter and the
 author of Hebrews. Hort suggests that Peter may also have an
 ulterior reference to the blood of the martyrs as in
 # Re 7:14; 12:11
 but only as illustration of what Jesus did for us, not as having
 any value. The whole Epistle is a commentary upon \\prognsis\\
 \\theou, hagiasmos pneumatos, haima Christou\\ (Bigg). Peter is not
 ashamed of the blood of Christ. \\Be multiplied\\ (\\plthunthei\\).
 First aorist passive optative (volitive) of \\plthun\\, old verb
 (from \\plthus\\, fulness), in a wish. So in
 # 2Pe 1:2; Jude 1:2
 but nowhere else in N.T. salutations. Grace and peace (\\charis kai\\
 \\eirn\\) occur together in
 # 2Pe 1:2
 in
 # 2Jo 1:2
 (with \\eleos\\), and in all Paul's Epistles (with \\eleos\\ added in I
 and II Timothy).

07233
 \\Blessed be\\ (\\eulogtos\\). No copula in the Greek (\\est\\, let be, or
 \\estin\\, is, or \\ei\\, may be). The verbal adjective (from
 \\euloge\\) occurs in the N.T. only of God, as in the LXX
 # Lu 1:68
 See also
 # 2Co 1:3; Eph 1:3
 \\The God and Father of our Lord Jesus Christ\\ (\\ho theos kai patr\\
 \\tou kuriou hmn Isou Christou\\). This precise language in
 # 2Co 1:3; Eph I:3
 and part of it in
 # 2Co 11:31; Ro 15:6
 See
 # Joh 20:17
 for similar language by Jesus. \\Great\\ (\\polu\\). Much. \\Begat us\\
 \\again\\ (\\anagennsas hms\\). First aorist active articular (\\ho\\,
 who) participle of \\anagenna\\, late, and rare word to beget again,
 in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic
 writings, in N.T. only here and verse
 # 23
 "It was probably borrowed by the New Paganism from Christianity"
 (Bigg). The Stoics used \\anagennsis\\ for \\palingenesia\\
 # Tit 3:5
 If \\anthen\\ in
 # Joh 3:3
 be taken to mean "again," the same idea of regeneration is there,
 and if "from above" it is the new birth, anyhow. \\Unto a living\\
 \\hope\\ (\\eis elpida zsan\\). Peter is fond of the word "living"
 (present active participle of \\za\\) as in
 # 1:23; 2:4,5,24; 4:5,6
 The Pharisees cherished the hope of the resurrection
 # Ac 23:6
 but the resurrection of Jesus gave it proof and permanence
 # 1Co 15:14,17
 It is no longer a dead hope like dead faith
 # Jas 2:17,26
 This revival of hope was wrought "by the resurrection of Jesus
 Christ" (\\dia anastases\\). Hope rose up with Christ from the dead,
 though the disciples (Peter included) were slow at first to
 believe it.

07234
 \\Unto an inheritance\\ (\\eis klronomian\\). Old word (from \\klronomos\\,
 heir) for the property received by the heir
 # Mt 21:38
 here a picture of the blessedness in store for us pilgrims
 # Ga 3:18
 \\Incorruptible\\ (\\aphtharton\\). Old compound adjective (alpha
 privative and \\phtheir\\, to corrupt), imperishable. So many
 inheritances vanish away before they are obtained. \\Undefiled\\
 (\\amianton\\). Old verbal adjective (note alliteration) from alpha
 privative and \\miain\\, to defile, without defect or flaw in the
 title, in N.T. only here,
 # Jas 1:27; Heb 13:4
 \\That fadeth not away\\ (\\amaranton\\). Alliterative and verbal
 adjective again from alpha privative and \\marain\\ (to dry up, to
 wither, as in
 # Jas 1:11
 late and rare word in several inscriptions on tombs, here only in
 N.T. These inscriptions will fade away, but not this inheritance
 in Christ. It will not be like a faded rose. \\Reserved\\
 (\\tetrmenn\\). Perfect passive participle of \\tre\\, old verb, to
 take care of, to guard. No burglars or bandits can break through
 where this inheritance is kept
 # Mt 6:19; Joh 17:11
 Cf.
 # Col 1:5
 where laid away" (\\apokeimenn\\) occurs. \\For you\\ (\\eis humas\\). More
 graphic than the mere dative.

07235
 \\By the power of God\\ (\\en dunamei theou\\). No other \\dunamis\\ (power)
 like this
 # Col 1:3
 \\Are guarded\\ (\\phrouroumenous\\). Present (continuous process)
 passive articular (\\tous\\) participle of \\phroure\\, to garrison, old
 verb (from \\phrouros\\ sentinel), a military term
 # Ac 9:24; 2Co 11:32
 used of God's love
 # Php 4:7
 as here. "The inheritance is kept; the heirs are guarded"
 (Bengel). \\Through faith\\ (\\dia pistes\\). Intermediate agency (\\dia\\),
 the immediate being (\\en\\, in, by) God's power. \\Unto a salvation\\
 (\\eis strian\\). Deliverance is the goal (\\eis\\) of the process and
 final salvation here, consummation as in
 # 1Th 5:8
 from \\str\\ (Saviour, from \\sz\\, to save). \\Ready\\ (\\hetoimn\\).
 Prepared awaiting God's will
 # Ga 3:23; Ro 8:18
 \\To be revealed\\ (\\apokaluphthnai\\). First aorist passive infinitive
 of \\apokalupt\\, to unveil. Cf.
 # Col 3:4
 for \\phanero\\ (to manifest) in this sense. \\In the last time\\ (\\en\\
 \\kairi eschati\\). This precise phrase nowhere else, but similar
 ones in
 # Joh 6:39; Ac 2:17; Jas 5:3; 2Ti 3:1; 2Pe 3:3; He 1:2
 # Jude 1:18; 1Jo 2:18
 Hort translates it here "in a season of extremity," but it is
 usually taken to refer to the Day of Judgment. That day no one
 knows, Jesus said.

07236
 \\Wherein\\ (\\en hi\\). This translation refers the relative \\hi\\ to
 \\kairi\\, but it is possible to see a reference to \\Christou\\ (verse
 # 3
 or to \\theou\\ (verse
 # 5
 or even to the entire content of verses
 # 3-5
 Either makes sense, though possibly \\kairi\\ is correct. \\Ye greatly\\
 \\rejoice\\ (\\agallisthe\\). Present middle indicative (rather than
 imperative) of \\agalliaomai\\, late verb from \\agallomai\\, to rejoice,
 only in LXX, N.T., and ecclesiastical literature as in
 # Mt 5:12
 \\Now for a little while\\ (\\oligon arti\\). Accusative case of time
 (\\oligon\\) probably as in
 # Mr 6:31
 though it can be used of space (to a small extent) as in
 # Lu 5:3
 \\If need be\\ (\\ei deon\\). Present active neuter singular participle
 of \\dei\\ (it is necessary). Some MSS. have \\estin\\ after \\deon\\
 (periphrastic construction). Condition of first class. \\Though ye\\
 \\have been put to grief\\ (\\lupthentes\\). First aorist passive
 participle (concessive circumstantial use) of \\lupe\\, to make
 sorrowful (from \\lup\\, sorrow), old and common verb. See
 # 2Co 6:10
 \\In manifold temptations\\ (\\en poikilois peirasmois\\). Just the
 phrase in
 # Jas 1:2
 which see for discussion. "Trials" clearly right here as there.
 Seven N.T. writers use \\poikilos\\ (varied).

07237
 \\The proof of your faith\\ (\\to dokimion humn ts pistes\\). The
 identical phrase in
 # Jas 1:3
 and probably derived from there by Peter. See there for
 discussion of \\to dokimion\\ (the test or touchstone of faith).
 \\Being more precious\\ (\\polutimoteron\\). No word for "being" (\\on\\) in
 the Greek. The secondary uncials have \\polu timiteron\\. The text
 is the comparative of \\polutimos\\, late adjective (Plutarch) from
 \\polu\\ and \\tim\\ (of great price) as in
 # Mt 13:46
 \\Than gold\\ (\\chrusiou\\). Ablative case after the comparative
 adjective. \\That perisheth\\ (\\tou apollumenou\\). Present middle
 articular participle of \\apollumi\\ to destroy. Even gold perishes
 (wears away). \\Though it is proved by fire\\ (\\dia puros de\\
 \\dokimazomenou\\). Present passive articular participle (in the
 ablative like \\chrusiou\\) of \\dokimaz\\ (common verb for testing
 metals) with \\de\\, which gives a concessive sense to the
 participle. Faith stands the test of fire better than gold, but
 even gold is refined by fire. \\That might be found\\ (\\hina\\
 \\heurethi\\). Purpose clause with \\hina\\ and the first aorist passive
 subjunctive of \\heurisk\\, common verb, to find. As in
 # 2Pe 3:14
 this is the result of the probation by God as the Refiner of
 hearts. \\Unto praise and glory and honour\\ (\\eis epainon kai doxan\\
 \\kai timn\\). Here probably both to God and man in the result. Cf.
 # Mt 5:11; Ro 2:7,10; 1Ti 1:17
 \\At the revelation of Jesus Christ\\ (\\en apokalupsei Isou\\
 \\Christou\\). So also in
 # 1:13; 4:13; 2Th 1:7; 1Co 1:7; Lu 17:30
 of the second coming of Christ as the Judge and Rewarder (Bigg).

07238
 \\Whom\\ (\\hon\\). Relative referring to Christ just before and
 accusative case, object of both \\idontes\\ and \\agapate\\ (ye love).
 \\Not having seen\\ (\\ouk idontes\\). Second aorist active participle of
 \\hora\\, to see, with \\ouk\\ rather than \\m\\ because it negatives an
 actual experience in contrast with \\m horntes\\ (though not
 seeing, hypothetical case). On whom (\\eis hon\\) with \\pisteuontes\\
 common construction for "believing on" (\\pisteu eis\\). It is
 possible that Peter here has in mind the words of Jesus to Thomas
 as recorded in
 # Joh 20:29
 ("Happy are those not seeing and yet believing"). Peter was
 present and heard the words of Jesus to Thomas, and so he could
 use them before John wrote his Gospel. \\Ye rejoice greatly\\
 (\\agallite\\). Same form as in verse
 # 6
 only active here instead of middle. \\With joy\\ (\\chari\\).
 Instrumental case (manner). \\Unspeakable\\ (\\aneklalti\\). Late and
 rare double compound verbal (alpha privative and \\eklale\\), here
 only in N.T., in Dioscorides and Heliodorus, "unutterable," like
 Paul's "indescribable" (\\anekdigtos\\) gift
 # 2Co 9:15
 here alone in N.T.). \\Full of glory\\ (\\dedoxasmeni\\). Perfect
 passive participle of \\doxaz\\, to glorify, "glorified joy," like
 the glorified face of Moses
 # Ex 34:29; 2Co 3:10

07239
 \\Receiving\\ (\\komizomenoi\\). Present middle participle of \\komiz\\, old
 verb, to receive back, to get what is promised
 # 5:4; Heb 10:36
 \\The end of your faith\\ (\\to telos ts pistes\\). The conclusion, the
 culmination of faith
 # 2Co 3:13; Ro 2:21; 10:4
 See
 # Heb 12:2
 of Jesus as "Pioneer and Perfecter of Faith." \\Even the salvation\\
 \\of your souls\\ (\\strian psuchn\\). No "even" in the text, just the
 accusative of apposition with \\telos\\, viz., final salvation.

07240
 \\Concerning which salvation\\ (\\peri hs strias\\). Another relative
 clause (taking up \\stria\\ from verse
 # 9
 and incorporating it) in this long sentence (verses
 # 3-12
 inclusive, all connected by relatives). Peter lingers over the
 word \\stria\\ (salvation) with something new to say each time
 (Bigg). Here it is the general sense of the gospel of grace.
 \\Sought\\ (\\exeztsan\\). First aorist active indicative of \\ekzte\\,
 to seek out
 # Ac 15:17
 late and rare compound, only in LXX and N.T. save once in
 Aristides. \\Searched diligently\\ (\\exraunsan\\). First aorist active
 indicative of \\exerauna\\, old and common compound (\\exereuna\\), to
 search out diligently, here only in N.T. Both of these words
 occur together in I Macc. 9:26. \\Of the grace that should come\\
 \\unto you\\ (\\peri ts eis humas charitos\\). "Concerning the for you
 grace" (meant for you).

07241
 \\Searching\\ (\\eraunntes\\). Present active participle of \\erauna\\,
 late form for older \\ereuna\\ (both in the papyri), uncompounded
 verb
 # Joh 7:52
 the compound occurring in verse
 # 10
 above. \\What time or what manner of time\\ (\\eis tina  poion\\
 \\kairon\\). Proper sense of \\poios\\ (qualitative interrogative) kept
 here as in
 # 1Co 15:35, Ro 3:27
 though it is losing its distinctive sense from \\tis\\
 # Ac 23:34
 The prophets knew what they prophesied, but not at what time the
 Messianic prophecies would be fulfilled. \\The Spirit of Christ\\
 \\which was in them\\ (\\to en autois pneuma Christou\\). Peter
 definitely asserts here that the Spirit of Jesus Christ (the
 Messiah) was in the Old Testament prophets, the Holy Spirit
 called the Spirit of Christ and the Spirit of God
 # Ro 8:9
 who spoke to the prophets as he would speak to the apostles
 # Joh 16:14
 \\Did point unto\\ (\\edlou\\). Imperfect active of \\dlo\\, to make
 plain, "did keep on pointing to," though they did not clearly
 perceive the time. \\When it testified beforehand\\
 (\\promarturomenon\\). Present middle participle of \\promarturomai\\, a
 late compound unknown elsewhere save in a writer of the
 fourteenth century (Theodorus Mech.) and now in a papyrus of the
 eighth. It is neuter here because \\pneuma\\ is neuter, but this
 grammatical gender should not be retained as "it" in English, but
 should be rendered "he" (and so as to
 # Ac 8:15
 Here we have predictive prophecy concerning the Messiah, though
 some modern critics fail to find predictions of the Messiah in
 the Old Testament. \\The sufferings of Christ\\ (\\ta eis Christon\\
 \\pathmata\\). "The sufferings for (destined for) Christ" like the
 use of \\eis\\ in verse
 # 10
 (\\eis humas\\ for you). \\The glories that should follow them\\ (\\tas\\
 \\meta tauta doxas\\). "The after these things (sufferings) glories."
 The plural of \\doxa\\ is rare, but occurs in
 # Ex 15:11; Ho 9:11
 The glories of Christ followed the sufferings as in
 # 4:13; 5:1,6

07242
 \\To whom\\ (\\hois\\). Dative plural of the relative pronoun. To the
 prophets who were seeking to understand. Bigg observes that "the
 connexion between study and inspiration is a great mystery."
 Surely, but that is no argument for ignorance or obscurantism. We
 do the best that we can and only skirt the shore of knowledge, as
 Newton said. \\It was revealed\\ (\\apekaluphth\\). First aorist passive
 indicative of \\apokalupt\\, old verb, to reveal, to unveil. Here is
 revelation about the revelation already received, revelation
 after research. \\Did they minister\\ (\\dikonoun\\). Imperfect active
 of \\diakone\\, old verb, to minister, "were they ministering." \\Have\\
 \\been announced\\ (\\anggel\\). Second aorist passive indicative of
 \\anaggell\\, to report, to bring back tidings
 # Joh 4:25
 \\Through them\\ (\\dia tn\\). Intermediate agent (\\dia\\), "the
 gospelizers" (\\tn euaggelisamenn\\, articular first aorist middle
 participle of \\euaggeliz\\, to preach the gospel). \\By the Holy\\
 \\Ghost\\ (\\pneumati hagii\\). Instrumental case of the personal agent,
 "by the Holy Spirit" (without article). \\Sent forth from heaven\\
 (\\apostalenti\\). Second aorist passive participle of \\apostell\\ in
 instrumental case agreeing with \\pneumati hagii\\ (the Spirit of
 Christ of verse
 # 11
 \\Desire\\ (\\epithumousin\\). Eagerly desire (present active indicative
 of \\epithume\\, to long for). \\To look into\\ (\\parakupsai\\). First
 aorist active infinitive of \\parakupt\\, old compound to peer into
 as in
 # Lu 24:12; Joh 20:5,11; Jas 1:25
 which see. For the interest of angels in the Incarnation see
 # Lu 2:13

07243
 \\Wherefore\\ (\\dio\\). "Because of which thing," the glorious free
 grace opened for Gentiles and Jews in Christ (verses
 # 3-12
 \\Girding up\\ (\\anazsamenoi\\). First aorist middle participle of
 \\anaznnumi\\, late and rare verb
 # Jud 18:16; Pr 29:35; 31:17
 here only in N.T., vivid metaphor for habit of the Orientals, who
 quickly gathered up their loose robes with a girdle when in a
 hurry or starting on a journey. \\The loins\\ (\\tas osphuas\\). Old word
 for the part of the body where the girdle (\\zn\\) was worn.
 Metaphor here as in
 # Lu 12:35; Eph 6:14
 \\Mind\\ (\\dianoias\\). Old word for the faculty of understanding, of
 seeing through a thing (\\dia, noe\\) as in
 # Mt 22:37
 \\Be sober\\ (\\nphontes\\). "Being sober" (present active participle of
 \\nph\\, old verb, but in N.T. always as metaphor
 # 1Th 5:6,8
 etc., and so in
 # 4:7
 \\Perfectly\\ (\\teleis\\). Adverb, old word (here alone in N.T.), from
 adjective \\teleios\\ (perfect), connected with \\elpisate\\ (set your
 hope, first aorist active imperative of \\elpiz\\) in the Revised
 Version, but Bigg, Hort, and most modern commentators take it
 according to Peter's usual custom with the preceding verb,
 \\nphontes\\ ("being perfectly sober," not "hope perfectly"). \\That\\
 \\is to be brought\\ (\\tn pheromenn\\). Present passive articular
 participle of \\pher\\, picturing the process, "that is being
 brought." For "revelation" (\\apokalupsei\\) see end of verse
 # 7

07244
 \\As children of obedience\\ (\\hs tekna hupakos\\). A common Hebraism
 (descriptive genitive frequent in LXX and N.T., like \\huioi ts\\
 \\apeitheias\\, children of disobedience, in
 # Eph 2:2
 suggested by \\hupakon\\ in verse
 # 2
 "children marked by obedience." \\Not fashioning yourselves\\ (\\m\\
 \\sunschmatizomenoi\\). Usual negative \\m\\ with the participle
 (present direct middle of \\sunschmatiz\\, a rare (Aristotle,
 Plutarch) compound (\\sun, schmatiz\\, from \\schma\\ from \\ech\\),
 in N.T. only here and
 # Ro 12:2
 (the outward pattern in contrast with the inward change
 \\metamorpho\\). See
 # Php 2:6
 for contrast between \\schma\\ (pattern) and \\morph\\ (form).
 \\According to your former lusts\\ (\\tais proteron epithumiais\\).
 Associative instrumental case after \\sunschmatizomenoi\\ and the
 bad sense of \\epithumia\\ as in
 # 4:2; 2Pe 1:4; Jas 1:14
 \\In the time of your ignorance\\ (\\en ti agnoii humn\\). "In your
 ignorance," but in attributive position before "lusts." \\Agnoia\\
 (from \\agnoe\\, to be ignorant) is old word, in N.T. only here,
 # Ac 3:17; 17:30; Eph 4:18

07245
 \\But like as he which called you is holy\\ (\\alla kata ton kalesanta\\
 \\humas hagion\\). This use of \\kata\\ is a regular Greek idiom (here in
 contrast with \\sunschmatizomenoi\\). "But according to the holy one
 calling you or who called you" (first aorist articular participle
 of \\kale\\, to call). God is our standard or pattern (\\kata\\), not
 our lusts. \\Be ye yourselves also holy\\ (\\kai autoi hagioi\\
 \\genthte\\). First aorist (ingressive) passive imperative of
 \\ginomai\\, to become with allusion (\\kai\\ also) to \\kata\\ (God as
 our example), "Do ye also become holy." For \\anastroph\\ (manner of
 life) see verse
 # 18; 2:12; 3:1-16; Jas 3:13; 2Pe 2:7
 Peter uses \\anastroph\\ eight times. The original meaning (turning
 up and down, back and forth) suited the Latin word _conversatio_
 (_converto_), but not our modern "conversation" (talk, not walk).

07246
 \\Because it is written\\ (\\dioti gegraptai\\). "Because (\\dioti\\ stronger
 than \\hoti\\ below) it stands written" (regular formula for O.T.
 quotation, perfect passive indicative of \\graph\\). The quotation
 is from
 # Le 11:44; 19:2; 20:7
 Reenforced by Jesus in
 # Mt 5:48
 The future \\esesthe\\ here is volitive like an imperative.

07247
 \\If ye call\\ (\\ei epikaleisthe\\). Condition of first class and
 present middle indicative of \\epikale\\, to call a name on, to name
 # Ac 10:18
 \\As Father\\ (\\patera\\). Predicate accusative in apposition with
 \\ton--krinonta\\. \\Without respect of persons\\ (\\aprospolmpts\\).
 Found nowhere else except in the later Ep. of Clem. of Rome and
 Ep. of Barn., from alpha privative and \\prospolmpts\\
 # Ac 10:34
 See
 # Jas 2:9
 for \\prospolmpte\\ and
 # 1:1
 for \\prospolmpsia\\) from \\prospon lamban\\ (in imitation of the
 Hebrew). \\According to each man's work\\ (\\kata to hekastou ergon\\).
 "According to the deed of each one" God judges (\\krinonta\\) just as
 Christ judges also
 # 2Co 5:10
 \\Pass\\ (\\anastraphte\\). Second aorist passive imperative of
 \\anastreph\\, metaphorical sense as in
 # 2Co 1:12; 2Pe 2:18
 \\The time\\ (\\ton chronon\\). Accusative case of extent of time. \\Of\\
 \\your sojourning\\ (\\ts paroikias humn\\). A late word, found in LXX
 # Ps 119:5
 and in N.T. only here and
 # Ac 13:17
 and in ecclesiastical writers (one late Christian inscription).
 It comes from \\paroike\\, old verb, to dwell beside (in one's
 neighbourhood), and so of pilgrims or strangers (\\paroikos\\
 # Ac 7:6
 as of Jews away from Palestine or of Christians here on earth,
 then of a local region (our "parish"). Peter here recurs to
 # 1:1
 ("sojourners of the Dispersion"). \\In fear\\ (\\en phobi\\). Emphatic
 position at beginning of the clause with \\anastraphte\\ at the end.

07248
 \\Knowing\\ (\\eidotes\\). Second perfect active participle of \\oida\\,
 causal participle. The appeal is to an elementary Christian
 belief (Hort), the holiness and justice of God with the added
 thought of the high cost of redemption (Bigg). \\Ye were redeemed\\
 (\\elutrthte\\). First aorist passive indicative of \\lutro\\, old
 verb from \\lutron\\ (ransom for life as of a slave,
 # Mt 20:28
 to set free by payment of ransom, abundant examples in the
 papyri, in N.T. only here,
 # Lu 24:21; Tit 2:14
 The ransom is the blood of Christ. Peter here amplifies the
 language in
 # Isa 52:3
 \\Not with corruptible things\\ (\\ou phthartois\\). Instrumental case
 neuter plural of the late verbal adjective from \\phtheir\\ to
 destroy or to corrupt, and so perishable, in N.T. here, verse
 # 23; 1Co 9:25; 15:53; Ro 1:23
 \\Argurii  chrusii\\ (silver or gold) are in explanatory
 apposition with \\phthartois\\ and so in the same case. Slaves were
 set free by silver and gold. \\From your vain manner of life\\ (\\ek\\
 \\ts mataias humn anastrophs\\). "Out of" (\\ek\\), and so away from,
 the pre-Christian \\anastroph\\ of verse
 # 15
 which was "vain" (\\mataias\\. Cf.
 # Eph 4:17-24
 \\Handed down from your fathers\\ (\\patroparadotou\\). This adjective,
 though predicate in position, is really attributive in idea, like
 \\cheiropoitou\\ in
 # Eph 2:11
 (Robertson, _Grammar_, p. 777), like the French idiom. This
 double compound verbal adjective (\\pater, para, didmi\\), though
 here alone in N.T., occurs in Diodorus, Dion. Halic, and in
 several inscriptions (Moulton and Milligan's _Vocabulary_;
 Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use
 of tradition
 # Mt 15:2
 but the reference here seems mainly to Gentiles
 # 1Pe 2:12

07249
 \\But with precious blood\\ (\\alla timii haimati\\). Instrumental case
 of \\haima\\ after \\elutrthte\\ (repeated from verse
 # 18
 Peter here applies the old adjective \\timios\\ (from \\tim\\, of Christ
 in
 # 1Pe 2:7
 to Christ as in
 # 1:7
 \\polutimoteron\\ to testing of faith. The blood of anyone is
 "precious" (costly), far above gold or silver, but that of Jesus
 immeasurably more so. \\As of a lamb\\ (\\hs amnou\\). This word occurs
 in
 # Le 12:8; Nu 15:11; De 14:4
 of the lamb prescribed for the passover sacrifice
 # Ex 12:5
 John the Baptist applies it to Jesus
 # Joh 1:29,36
 It occurs also in
 # Ac 8:32
 quoted from
 # Isa 53:7
 Undoubtedly both the Baptist and Peter have this passage in mind.
 Elsewhere in the N.T. \\arnion\\ is used of Christ
 # Re 5:6,12
 Jesus is the Paschal Lamb. Peter sees clearly that it was by the
 blood of Christ that we are redeemed from sin. \\Without blemish\\
 (\\ammou\\). Without (alpha privative) spot (\\mmos\\) as the paschal
 lamb had to be
 # Le 22:21
 So
 # Heb 9:14
 \\Without spot\\ (\\aspilou\\). Without (alpha privative) stain (\\spilos\\
 spot) as in
 # Jas 1:27; 2Pe 3:14; 1Pe 6:14
 \\Even the blood of Christ\\ (\\Christou\\). Genitive case with \\haimati\\,
 but in unusual position for emphasis and clearness with the
 participles following.
