07300
 \\Which aforetime were disobedient\\ (\\apeithsasin pote\\). First
 aorist active participle of \\apeithe\\ (for which verb see
 # 3:20
 in the dative plural agreeing with \\pneumasin\\. These spirits now
 in prison once upon a time (\\pote\\) were disobedient (typical
 rebels, Hart calls them). \\Waited\\ (\\apexedecheto\\). Imperfect middle
 of the double compound \\apekdechomai\\, late verb, probably first by
 Paul
 # 1Co 1:7
 though in the apocryphal _Acta Pauli_ (iii) and other late
 writings cited by Nageli (p. 43). Perfective use of the two
 prepositions (\\apo, ek\\) to wait out to the end, as for Christ's
 Second Coming
 # Php 3:20
 A hundred years apparently after the warning
 # Ge 5:32; 6:3; 7:6
 Noah was preparing the ark and Noah as a preacher of
 righteousness
 # 2Pe 2:5
 forewarned the people, who disregarded it. \\While the ark was a\\
 \\preparing\\ (\\kataskeuazomens kibtou\\). Genitive absolute with
 present passive participle of \\kataskeuaz\\, old compound
 # Mt 11:10
 for \\kibtos\\ (ark)
 See note on "Mt 24:38"
 \\Wherein\\ (\\eis hn\\). "Into which" (the ark). \\That is\\ (\\tout'\\
 \\estin\\). Explanatory expression like our English idiom
 # Ro 10:6
 etc.). \\Souls\\ (\\psuchai\\). Persons of both sexes (living men) as in
 # Ac 2:41; 27:37
 etc. \\Were saved\\ (\\diesthsan\\). First aorist passive indicative of
 \\diasz\\, old compound, to bring safe through as in
 # Ac 27:44
 \\Through water\\ (\\di' hudatos\\). "By means of water" as the
 intermediate agent, an apparent change in the use of \\dia\\ in
 composition just before (local use) to the instrumental use here.
 They came through the water in the ark and so were saved by the
 water in spite of the flood around them. Peter lays stress (Hart)
 on the water rather than on the ark
 # Heb 11:7
 for the sake of the following illustration.

07301
 \\Which also\\ (\\ho kai\\). Water just mentioned. \\After a true likeness\\
 (\\antitupon\\). Water in baptism now as an anti-type of Noah's
 deliverance by water. For \\baptisma\\
 See note on "Mt 3:7"
 For \\antitupon\\
 See note on "Heb 9:24"
  (only other N.T. example) where the word is used of the earthly
 tabernacle corresponding (\\antitupa\\) to the heavenly, which is the
 pattern (\\tupon\\
 # Heb 8:5
 for the earthly. So here baptism is presented as corresponding to
 (prefigured by) the deliverance of Noah's family by water. It is
 only a vague parallel, but not over-fanciful. \\Doth now save you\\
 (\\humas nun szei\\). Simplex verb (\\sz\\, not the compound
 \\diasz\\). The saving by baptism which Peter here mentions is only
 symbolic (a metaphor or picture as in
 # Ro 6:2-6
 not actual as Peter hastens to explain. \\Not the putting away of\\
 \\the filth of the flesh\\ (\\ou sarkos apothesis rupou\\). \\Apothesis\\ is
 old word from \\apotithmi\\
 # 2:1
 in N.T. only here and
 # 2Pe 1:14
 \\Rupou\\ (genitive of \\rupos\\) is old word (cf. \\ruparos\\, filthy, in
 # Jas 2:2; Re 22:11
 here only in N.T. (cf.
 # Isa 3:3; 4:4
 Baptism, Peter explains, does not wash away the filth of the
 flesh either in a literal sense, as a bath for the body, or in a
 metaphorical sense of the filth of the soul. No ceremonies really
 affect the conscience
 # Heb 9:13
 Peter here expressly denies baptismal remission of sin. \\But the\\
 \\interrogation of a good conscience toward God\\ (\\alla suneidses\\
 \\agaths epertma eis theon\\). Old word from \\eperta\\ (to question
 as in
 # Mr 9:32; Mt 16:1
 here only in N.T. In ancient Greek it never means answer, but
 only inquiry. The inscriptions of the age of the Antonines use it
 of the Senate's approval after inquiry. That may be the sense
 here, that is, avowal of consecration to God after inquiry,
 having repented and turned to God and now making this public
 proclamation of that fact by means of baptism (the symbol of the
 previous inward change of heart). Thus taken, it matters little
 whether \\eis theon\\ (toward God) be taken with \\epertma\\ or
 \\suneidses\\. \\Through the resurrection of Jesus Christ\\ (\\di'\\
 \\anastases Isou Christou\\). For baptism is a symbolic picture of
 the resurrection of Christ as well as of our own spiritual
 renewal
 # Ro 6:2-6
 See
 # 1:3
 for regeneration made possible by the resurrection of Jesus.

07302
 \\Having gone\\ (\\poreutheis\\). First aorist (deponent) participle (not
 periphrastic) of \\poreuomai\\. \\Being made subject\\ (\\hupotagentn\\).
 Second aorist passive participle of \\hupotass\\ (see
 # 2:18; 3:1
 in the genitive absolute construction. \\Unto him\\ (\\auti\\). Christ.
 See
 # 1Co 15:28

07303
 \\For as much then as Christ suffered in the flesh\\ (\\Christou oun\\
 \\pathontos sarki\\). Genitive absolute with second aorist active
 participle of \\pasch\\, to suffer, and the locative case of \\sarx\\
 (flesh). The \\oun\\ (then, therefore) draws and applies the main
 lesson of
 # 3:18-22
 the fact that Christ suffered for us. \\Arm ye yourselves also\\ (\\kai\\
 \\humeis hoplisasthe\\). Direct middle first aorist imperative of
 \\hopliz\\, old verb from \\hoplon\\ (weapon,
 # Joh 18:3
 in metaphorical sense, here only in N.T. \\With the same mind\\ (\\tn\\
 \\autn ennoian\\). Accusative of the thing (content), \\ennoian\\, old
 word (from \\en, nous\\), putting in mind, thinking, will, in N.T.
 only here and
 # Heb 4:12
 "Here again _Christus Patiens_ is our \\hupogrammos\\" (Bigg). \\For\\
 (\\hoti\\). Reason for the exhortation. \\Hath ceased from sin\\
 (\\pepautai hamartias\\). Perfect middle indicative of \\pau\\ to make
 cease and the ablative singular \\hamartias\\, but B reads the dative
 plural \\hamartiais\\ (cf.
 # Ro 6:1
 Temptation has lost its appeal and power with such a man.

07304
 \\That ye no longer should live\\ (\\eis to mketi bisai\\). Purpose
 clause with \\eis to\\ (negative \\m\\) and the first aorist (for the
 Attic second aorist \\binai\\) active infinitive of \\bio\\, old verb,
 to spend a life (from \\bios\\, course of life,
 # Lu 8:14
 here only in N.T. \\The rest of your time in the flesh\\ (\\ton\\
 \\epiloipon en sarki chronon\\). Accusative of time (\\chronon\\, period
 of time). \\Epiloipon\\ is old adjective (\\epi, loipos\\, remaining in
 addition), here only in N.T. But \\eis to\\ here can be result (so
 that) as in
 # Ro 1:20; 4:18

07305
 \\Past\\ (\\parelluths\\). Perfect active participle of the compound
 verb \\parerchomai\\, old verb, to go by (beside) as in
 # Mt 14:15
 with \\hra\\ (hour). \\May suffice\\ (\\arketos\\). No copula in the Greek,
 probably \\estin\\ (is) rather than \\dunatai\\ (can). Late and rare
 verbal adjective from \\arke\\, to suffice, in the papyri several
 times, in N.T. only here and
 # Mt 6:34; 10:25
 apparently referring to Christ's words in
 # Mt 6:34
 (possibly an axiom or proverb). \\To have wrought\\ (\\kateirgasthai\\).
 Perfect middle infinitive of \\katergazomai\\, common compound (\\kata,\\
 \\ergon\\ work) as in
 # 1Co 5:3
 \\The desire\\ (\\to boulma\\). Correct text, not \\thelma\\. Either means
 the thing desired, willed. Jews sometimes fell in with the ways
 of Gentiles
 # Ro 2:21-24; 3:9-18; Eph 2:1-3
 as today some Christians copy the ways of the world. \\And to have\\
 \\walked\\ (\\peporeumenous\\). Perfect middle participle of \\poreuomai\\ in
 the accusative plural of general reference with the infinitive
 \\kateirgasthai\\. Literally, "having walked or gone." \\In\\
 \\lasciviousness\\ (\\en aselgeiais\\). All these sins are in the
 locative case with \\en\\. "In unbridled lustful excesses"
 # 2Pe 2:7; 2Co 12:21
 \\Lusts\\ (\\epithumiais\\). Cf.
 # 2:11; 4:2
 \\Winebibbings\\ (\\oinophlugiais\\). Old compound (\\oinos\\, wine,
 \\phlu\\, to bubble up), for drunkenness, here only in N.T. (also in
 # De 21:20
 \\Revellings\\ (\\komois\\). Old word (from \\keimai\\, to lie down), rioting
 drinking parties, in N.T. here and
 # Ga 5:21; Ro 13:13
 \\Carousings\\ (\\potois\\). Old word for drinking carousal (from \\pin\\,
 to drink), here only in the N.T. In the light of these words it
 seems strange to find modern Christians justifying their
 "personal liberty" to drink and carouse, to say nothing of the
 prohibition law. The Greeks actually carried lust and drunkenness
 into their religious observances (Aphrodite, for instance).
 \\Abominable idolatries\\ (\\athemitois eidlolatriais\\). To the
 Christian all "idolatry," (\\eidlon, latreia\\), worship of idols,
 is "abominable," not allowed (alpha privative and \\themitos\\,
 \\themistos\\ the old form, verbal of \\themiz\\, to make lawful), but
 particularly those associated with drinking and licentiousness.
 The only other N.T. example of \\athemitos\\ is by Peter also
 # Ac 10:28
 and about the Mosaic law. That may be the idea here, for Jews
 often fell into idolatrous practices (Deissmann, _Bible Studies_,
 p. 274).

07306
 \\Wherein\\ (\\en hi\\). "In which thing" (manner of life). \\They think\\
 \\it strange\\ (\\xenizontai\\). Present passive indicative of \\xeniz\\,
 old verb (from \\xenos\\, stranger), to entertain a guest
 # Ac 10:23
 to astonish
 # Ac 17:20
 See also
 # 4:12
 "They are surprised or astonished." \\That ye run not with them\\ (\\m\\
 \\suntrechontn humn\\). Genitive absolute (negative \\m\\) with
 present active participle of \\suntrech\\, old compound, to run
 together like a crowd or a mob as here (just like our phrase,
 "running with certain folks"). \\Into the same excess of riot\\ (\\eis\\
 \\tn autn ts astias anachusin\\). \\Anachusin\\ (from \\anache\\ to pour
 forth) is a late and rare word, our overflowing, here only in
 N.T. \\Astias\\ is the character of an abandoned man (\\astos\\, cf.
 \\asts\\ in
 # Lu 15:13
 old word for a dissolute life, in N.T. only here,
 # Eph 5:18; Tit 1:6
 \\Speaking evil of you\\ (\\blasphmountes\\). Present active participle
 of \\blasphme\\ as in
 # Lu 22:65
 "The Christians were compelled to stand aloof from all the social
 pleasures of the world, and the Gentiles bitterly resented their
 puritanism, regarding them as the enemies of all joy, and
 therefore of the human race" (Bigg).

07307
 \\Who shall give account\\ (\\hoi apodsousin logon\\). Future active
 indicative of \\apodidmi\\. For this use with \\logon\\ (account) see
 # Mt 12:36; Lu 16:2; Ac 19:40; Heb 13:17
 For the sudden use of the relative \\hoi\\ see
 # Ro 3:8
 \\To him that is ready to judge\\ (\\ti hetoims krinonti\\). Dative,
 "to the one readily judging," correct text, not \\hetoims echonti\\
 \\krinai\\, "to the one ready to judge," which "softens the rugged
 original" (Hart). That is Christ apparently
 # 1:13; 2Co 5:10
 but the Father in
 # 1:17
 \\The quick and the dead\\ (\\zntas kai nekrous\\). "Living and dead."
 Those living at the time and those already dead
 # 1Th 4:15

07308
 \\Was the gospel preached\\ (\\euggelisth\\). First aorist passive
 indicative of \\euaggeliz\\. Impersonal use. \\Even to the dead\\ (\\kai\\
 \\nekrois\\). Does Peter here mean preached to men after they are
 dead or to men once alive but dead now or when the judgment
 comes? There are those (Augustine, Luther, etc.) who take "dead"
 here in the spiritual sense (dead in trespasses and sins as in
 # Col 2:13; Eph 2:1
 but consider it "impossible" for Peter to use the same word in
 two senses so close together; but Jesus did it in the same
 sentence, as in the case of \\psuch\\ (life) in
 # Mt 16:25
 Bigg takes it to mean that all men who did not hear the gospel
 message in this life will hear it in the next before the final
 judgment. \\That they might be judged\\ (\\hina krithsin men\\). Purpose
 clause with \\hina\\ and the first aorist passive subjunctive of
 \\krin\\, to judge, whereas \\zsin de\\ (by contrast) is the present
 active subjunctive of \\za\\, to live. There is contrast also
 between \\kata anthrpous\\ (according to men) and \\kata theon\\
 (according to God).

07309
 \\But the end of all things is at hand\\ (\\pantn de to telos\\
 \\ggiken\\). Perfect active indicative of \\eggiz\\, to draw near,
 common late verb (from \\eggus\\), same form used by the Baptist of
 the Messiah's arrival
 # Mt 3:2
 and by James in
 # 5:8
 (of the second coming). How near Peter does not say, but he urges
 readiness
 # 1:5; 4:6
 as Jesus did
 # Mr 14:38
 and Paul
 # 1Th 5:6
 though it is drawing nearer all the time
 # Ro 12:11
 but not at once
 # 2Th 2:2
 \\Be ye therefore of sound mind\\ (\\sphronsate oun\\). In view of the
 coming of Christ. First aorist (ingressive) active imperative of
 \\sphrone\\ (\\ss\\, sound, \\phrn\\, mind) as in
 # Mr 5:15
 \\Be sober unto prayer\\ (\\npsate eis proseuchas\\). First aorist
 (ingressive of \\nph\\ (see
 # 1:13
 and plural \\proseuchas\\, (prayers). Cf.
 # Eph 6:18

07310
 \\Above all things\\ (\\pro pantn\\). See this phrase in
 # Jas 5:12
 \\Being fervent\\ (\\ekten echontes\\). Present active participle of
 \\echontes\\ and predicate accusative of adjective \\ektens\\ (from
 \\ektein\\, to stretch out), stretched out, here only in N.T.,
 "holding intent you love among yourselves." \\For love covereth a\\
 \\multitude of sins\\ (\\hoti agap kaluptei plthos hamartin\\). See
 # Jas 5:20
 for meaning, sins of the one loved, not of the one loving.

07311
 \\Using hospitality\\ (\\philoxenoi\\). "Friendly to strangers," old word
 (from \\philos, xenos\\), in N.T. only here and
 # 1Ti 3:2; Tit 1:8
 No verb here in the Greek. \\Without murmuring\\ (\\aneu goggusmou\\).
 Like \\chris goggusmn\\ in
 # Php 2:14
 Complaint spoils hospitality. Jesus enjoined the entertainment of
 strangers
 # Mt 25:35
 Inns were rare and very poor. Hospitality made mission work
 possible
 # 3Jo 1:5

07312
 \\Gift\\ (\\charisma\\). Late N.T. word (in late papyri) from \\charizomai\\,
 to give graciously. It is used here by Peter as one of the gifts
 of the Holy Spirit
 # 1Co 12:4,9,29-31; Ro 12:6
 \\Ministering\\ (\\diakonountes\\). Present active participle plural of
 \\diakone\\, common verb
 # Mt 20:28
 though \\hekastos\\ (each) is singular. \\As good stewards\\ (\\hs kaloi\\
 \\oikonomoi\\). For "steward" (\\oikonomos\\, house-manager) see
 # Lu 16:1; 1Co 4:1
 (used by Paul of himself) and of any bishop
 # Tit 1:7
 but here of any Christian. See \\kalos\\ used with \\diakonos\\ in
 # 1Ti 4:6
 \\Of the manifold grace of God\\ (\\poikils charitos theou\\). For
 \\poikilos\\ (many-colored)
 See note on "1Pe 1:6"
 See note on "Jas 1:2"

07313
 \\If any man speaketh\\ (\\ei tis lalei\\). Condition of first class,
 assumed as a fact. \\Speaking as it were oracles of God\\ (\\hs logia\\
 \\theou\\). No predicate in this conclusion of the condition. For
 \\logia theou\\ see
 # Ac 7:38
 (Mosaic law);
 # Ro 3:2
 (the Old Testament);
 # Heb 5:12
 (the substance of Christian teaching), here of the utterances of
 God through Christian teachers. \\Logion\\ (old word) is a diminutive
 of \\logos\\ (speech, word). It can be construed here as nominative
 or as accusative. The verb has to be supplied. \\If any one\\
 \\ministereth\\ (\\ei tis diakonei\\). First-class condition again. See
 # Ac 6:2-4
 for the twofold division of service involved here. \\Which God\\
 \\supplieth\\ (\\hs chorgei ho theos\\). Ablative case (\\hs\\) of the
 relative attracted from the accusative \\hn\\, object of \\chorgei\\
 (present active indicative of \\chorge\\, old verb, to supply from
 \\chorgos\\, chorus leader, in N.T. only here and
 # 2Co 9:10
 Peter has the compound \\epichorge\\ in
 # 2Pe 1:5,11
 God is the supplier of strength. \\That God may be glorified\\ (\\hina\\
 \\doxaztai ho theos\\). Purpose clause with \\hina\\ and the present
 passive subjunctive of \\doxaz\\. See
 # Joh 15:8
 \\Whose is\\ (\\hi estin\\). "To whom (dative) is," that is to Jesus
 Christ the immediate antecedent, but in
 # Ro 16:27; Jude 1:25
 the doxology is to God through Christ. For other doxologies see
 # 1Pe 5:11; 2Pe 3:18; Ga 1:5; Ro 9:5; 11:36; Php 4:20
 # Eph 3:21; 1Ti 1:17; 6:16; 2Ti 4:18; Heb 13:21
 # Re 1:6; 5:13; 7:12
 The others addressed to Christ are
 # 2Pe 3:18; 2Ti 4:18; Re 1:6

07314
 \\Think it not strange\\ (\\m xenizesthe\\). Prohibition with \\m\\ and the
 present passive imperative of \\xeniz\\, for which verb see
 # 4:4
 "Be not amazed." \\Concerning the fiery trial among you\\ (\\tei en\\
 \\humin pursei\\). Instrumental case, "by the among you burning,"
 metaphorical sense of old word (since Aristotle), from \\puro\\, to
 burn (\\pur\\ fire). See
 # 1:7
 for the metaphor. See
 # Re 18:9,18
 only other N.T. examples. It occurs in
 # Pr 27:21
 for the smelting of gold and silver and so in
 # Ps 56:10
 (LXX 65:10): "Thou didst smelt us as silver is smelted" (\\epursas\\
 \\hms hs puroutai to argurion\\). \\Which cometh upon you\\ (\\humin\\
 \\ginomeni\\). Present middle participle of \\ginomai\\ (already coming)
 with dative case \\humin\\. \\To prove you\\ (\\pros peirasmon\\). "For
 testing." \\As though a strange thing happened unto you\\ (\\hs xenou\\
 \\humin sumbainontos\\). Genitive absolute with \\hs\\, giving the
 alleged reason, and \\humin\\, dative case with \\sumbainontos\\ (present
 active participle of \\sumbain\\, to go together, to happen
 # Mr 10:32
 agreeing with \\xenou\\ (strange,
 # Heb 13:9

07315
 \\Inasmuch\\ (\\katho\\). "In so far forth as" ("according to which
 thing"), old conjunction, in N.T. only here and
 # 2Co 8:12; Ro 8:26
 \\Ye are partakers of\\ (\\koinneite\\). Present active indicative of
 \\koinne\\, old verb (from \\koinnos\\, partner), to share in either
 with genitive
 # Heb 2:14
 or dative as here (\\pathmasin\\). \\That ye may rejoice with\\
 \\exceeding joy\\ (\\hina charte agallimenoi\\). Purpose clause with
 \\hina\\ and second aorist passive subjunctive of \\chair\\, with the
 present middle participle of \\agallia\\ to exult
 # 1:8
 "that ye may rejoice exulting." See
 # 1:6-8
 for this same idea associated with the second coming of Christ as
 here.

07316
 \\If ye are reproached\\ (\\ei oneidizesthe\\). Condition of first class
 assumed as true with \\ei\\ and present passive indicative of
 \\oneidiz\\, for which verb see
 # Jas 1:5
 \\For the name of Christ\\ (\\en onomati Christou\\). "In the matter of
 the name of Christ." For the idea see
 # Mt 5:11; 19:29; Ac 5:41; 9:16; 21:13
 This is the only N.T. example of just \\onoma Christou\\, here used
 because of the use of \\Christianos\\ in verse
 # 16
 For the beatitude \\makarioi\\ see
 # Mt 5:11
 \\The Spirit of glory and the Spirit of God\\ (\\to ts doxs kai to\\
 \\tou theou pneuma\\). Note repetition of the article (\\to\\) though
 \\pneuma\\ only once. The reference is to the Holy Spirit, who is the
 Spirit of Glory and of God. \\Resteth upon you\\ (\\eph' hmas\\
 \\anapauetai\\). Quotation from
 # Isa 11:2
 Present middle indicative of \\anapau\\, to give rest, refresh
 # Mt 11:28
 "He rests upon the Christian as the Shechinah rested upon the
 tabernacle" (Bigg). Cf.
 # 1:8; Mt 3:16

07317
 \\Let no one of you suffer\\ (\\m tis humn paschet\\). Prohibition
 with \\m\\ and present active imperative (habit prohibited). \\As\\
 (\\hs\\). Charged as and being so. Two specific crimes (murderer,
 thief) and one general phrase (\\kakopoios\\, evildoer,
 # 1Pe 2:12,14
 and one unusual term \\allotriepiscopos\\ (a meddler in other men's
 matters). Note \\ hs\\ (or as) = or "also only as" (Wohlenberg).
 The word was apparently coined by Peter (occurring elsewhere only
 in Dionys. Areop. and late eccles. writers) from \\allotrios\\
 (belonging to another,
 # 2Co 10:15
 and \\episkopos\\, overseer, inspector,
 # 1Pe 2:25
 The idea is apparently one who spies out the affairs of other
 men. Deissmann (_Bible Studies_, p. 224) gives a second-century
 papyrus with \\allotrin epithumts\\ a _speculator alienorum_.
 Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer
 to "things forbidden." Clement of Alexandria tells of a disciple
 of the Apostle John who became a bandit chief. Ramsay (_Church in
 the Roman Empire_, pp. 293, 348) thinks the word refers to
 breaking up family relationships. Hart refers us to the
 gadders-about in
 # 1Th 4:11; 2Th 3:11
 and women as gossipers in
 # 1Th 5:13
 It is interesting to note also that \\episkopos\\ here is the word
 for "bishop" and so suggests also preachers meddling in the work
 of other preachers.

07318
 \\But if as a Christian\\ (\\ei de hs Christianos\\). Supply the verb
 \\paschei\\ (condition of first class, "if one suffer as a
 Christian"). This word occurs only three times in the N.T.
 # Ac 11:26; 26:28; 1Pe 4:16
 It is word of Latin formation coined to distinguish followers of
 Christ from Jews and Gentiles
 # Ac 11:26
 Each instance bears that idea. It is not the usual term at first
 like \\mathtai\\ (disciples), saints (\\hagioi\\), believers
 (\\pisteuontes\\), etc. The Jews used \\Nazraioi\\ (Nazarenes) as a
 nickname for Christians
 # Ac 24:5
 By A.D. 64 the name Christian was in common use in Rome (Tacitus,
 Ann. XV. 44). Owing to itacism it was sometimes spelled
 \\Chrstianoi\\ (\\i, ei\\ and \\\\ pronounced alike). \\Let him not be\\
 \\ashamed\\ (\\m aischunesth\\). Prohibition with \\m\\ and present
 passive imperative of \\aischun\\. Peter had once been ashamed to
 suffer reproach or even a sneer for being a disciple of Christ
 # Mr 14:68
 See the words of Jesus in
 # Mr 8:38
 and Paul's in
 # 2Ti 1:12
 Peter is not ashamed now. In this name (\\en ti onomati touti\\).
 Of Christian as in
 # Mr 9:41
 "because ye are Christ's."

07319
 \\For the time is come\\ (\\hoti ho kairos\\). No predicate, probably
 \\estin\\ (is) to be supplied. The phrase that follows comes from the
 vision of Ezekiel (chapter
 # Eze 9
 The construction is unusual with \\tou arxasthai\\ (genitive
 articular aorist middle infinitive of \\arch\\), not exactly purpose
 or result, and almost in apposition (epexegetic), but note \\tou\\
 \\elthein\\ used as subject in
 # Lu 17:1
 The persecution on hand
 # 1:7
 was a foretaste of more to come. By "house of God" he can mean
 the same as the "spiritual house" of
 # 2:5
 or a local church. Biggs even takes it to refer to the family.
 \\And if it begin first at us\\ (\\ei de prton aph'hmn\\). Condition
 of first class again, with the verb \\archetai\\ understood. "From
 us" (\\aph' hmn\\) more exactly. \\End\\ (\\telos\\). Final fate. \\Of them\\
 \\that obey not the gospel of God\\ (\\tn apeithountn ti tou theou\\
 \\euaggelii\\). "Of those disobeying the gospel of God." See the
 same idea in
 # Ro 2:8
 See
 # Mr 1:14
 for believing in the gospel.

07320
 \\And if the righteous is scarcely saved\\ (\\kai ei ho dikaios molis\\
 \\szetai\\). First-class condition again with \\ei\\ and present passive
 indicative of \\sz\\. Quotation from
 # Pr 11:31
 See
 # 3:12,14; Mt 5:20
 But the Christian is not saved by his own righteousness
 # Php 3:9; Re 7:14
 For \\molis\\ see
 # Ac 14:18
 and for \\asebs\\ (ungodly, without reverence) see
 # Ro 4:5; 2Pe 2:5
 \\Will appear\\ (\\phaneitai\\). Future middle of \\phain\\, to show. For
 the question see
 # Mr 10:24-26

07321
 \\Wherefore\\ (\\hste\\). Picking up the thread of consolation again
 (Bigg). \\Commit their souls\\ (\\paratithesthsan tas psuchas\\).
 Present (continuous) middle imperative third plural of
 \\paratithmi\\, old word, a banking figure, to deposit, as in
 # 1Ti 1:18; 2Ti 2:2
 the word used by Jesus as he died
 # Lu 23:46
 \\In well-doing\\ (\\en agathopoiii\\). Late and rare word, only here in
 N.T., from \\agathopoie\\
 # 1Pe 2:15,20

07322
 \\Who am a fellow-elder\\ (\\ho sunpresbuteros\\). Earliest use of this
 compound in an inscription of B.C. 120 for fellow-elders
 (alderman) in a town, here only in N.T., in eccles. writers. For
 the word \\presbuteros\\ in the technical sense of officers in a
 Christian church (like elder in the local synagogues of the Jews)
 see
 # Ac 11:30; 20:17
 It is noteworthy that here Peter the Apostle
 # 1:1
 calls himself an elder along with (\\sun\\) the other "elders." \\A\\
 \\witness\\ (\\martus\\). This is what Jesus had said they must be
 # Ac 1:8
 and what Peter claimed to be
 # Ac 3:15; 10:39
 So Paul was to be a \\martus\\
 # Ac 22:15
 \\Who am also a partaker\\ (\\ho kai koinnos\\). "The partner also,"
 "the partaker also." See
 # Lu 5:10; 2Co 1:7; 2Pe 1:4
 See same idea in
 # Ro 8:17
 In
 # Ga 3:23; Ro 8:18
 we have almost this about the glory about to be revealed to us
 where \\mell\\ as here is used with the infinitive.

07323
 \\Tend\\ (\\poimanate\\). First aorist active imperative of \\poimain\\, old
 verb, from \\poimn\\ (shepherd) as in
 # Lu 17:7
 Jesus used this very word to Peter in the interview by the Sea of
 Galilee
 # Joh 21:16
 and Peter doubtless has this fact in mind here. Paul used the
 word to the elders at Miletus
 # Ac 20:28
 See
 # 2:25
 for the metaphor. \\Flock\\ (\\poimnion\\). Old word, likewise from
 \\poimn\\, contraction of \\poimenion\\
 # Lu 12:32
 \\Exercising the oversight\\ (\\episkopountes\\). Present active
 participle of \\episkope\\, old word (in
 # Heb 12:15
 alone in N.T.), omitted here by Aleph B. \\Not by constraint\\ (\\m\\
 \\anagkasts\\). Negative \\m\\ because of the imperative. Old adverb
 from verbal adjective \\anagkastos\\, here alone in N.T. \\But\\
 \\willingly\\ (\\alla hekousis\\). By contrast. Old adverb, in N.T. only
 here and
 # Heb 10:26
 \\Nor yet for filthy lucre\\ (\\mde aischrokerds\\). A compound adverb
 not found elsewhere, but the old adjective \\aischrokerds\\ is in
 # 1Ti 3:8; Tit 1:7
 See also
 # Tit 1:11
 "for the sake of filthy lucre" (\\aischrou kerdous charin\\). Clearly
 the elders received stipends, else there could be no such
 temptation. \\But of a ready mind\\ (\\alla prothums\\). Old adverb from
 \\prothumos\\
 # Mt 26:41
 here only in N.T.

07324
 \\Lording it over\\ (\\katakurieuontes\\). Present active participle of
 \\katakurieu\\, late compound (\\kata, kurios\\) as in
 # Mt 20:25
 \\The charge allotted to you\\ (\\tn klrn\\). "The charges," "the
 lots" or "the allotments." See it in
 # Ac 1:17,25
 in this sense. The old word meant a die
 # Mt 27:25
 a portion
 # Col 1:12; 1Pe 1:4
 here the charges assigned (cf.
 # Ac 17:4
 From the adjective \\klrikos\\ come our cleric, clerical, clerk.
 Wycliff translated it here "neither as having lordship in the
 clergie." \\Making yourselves ensamples\\ (\\tupoi ginomenoi\\). Present
 active participle of \\ginomai\\ and predicate nominative \\tupoi\\
 (types, models) for which phrase see
 # 1Th 1:7
 Continually becoming. See
 # 2:21
 for \\hupogrammos\\ (writing-copy). \\To the flock\\ (\\tou poimniou\\).
 Objective genitive.

07325
 \\When the chief Shepherd shall be manifested\\ (\\phanerthentos tou\\
 \\archipoimenos\\). Genitive absolute with first aorist passive
 participle of \\phanero\\, to manifest, and genitive of \\archipoimn\\,
 a compound (\\archi, poimn\\) after analogy of \\archiereus\\, here only
 in N.T., but in _Testam. of Twelve Patrs_. (Jud. 8) and on a
 piece of wood around an Egyptian mummy and also on a papyrus A.D.
 338 (Deissmann, _Light, etc._, p. 100). See
 # Heb 13:20
 for \\ho poimn ho megas\\ (the Shepherd the great). \\Ye shall\\
 \\receive\\ (\\komieisthe\\). Future of \\komiz\\
 # 1:9
 which see). \\The crown of glory that fadeth not away\\ (\\ton\\
 \\amarantinon ts doxs stephanon\\). For "crown" (\\stephanos\\) see
 # Jas 1:12; 1Co 9:25; 2Ti 4:8; Re 2:10; 3:10; 4:4
 In the Gospels it is used only of the crown of thorns, but Jesus
 is crowned with glory and honor
 # Heb 2:9
 In all these passages it is the crown of victory as it is here.
 See
 # 1:4
 for \\amarantos\\, unfading. \\Amarantinos\\ is made from that word as
 the name of a flower \\amaranth\\ (so called because it never withers
 and revives if moistened with water and so used as a symbol of
 immortality), "composed of amaranth" or "amarantine," "the
 amarantine (unfading) crown of glory."

07326
 \\Be subject\\ (\\hopotagte\\). Second aorist passive imperative of
 \\hupotass\\. \\Unto the elder\\ (\\presbuterois\\). Dative case. Here the
 antithesis between younger and elder shows that the word refers
 to age, not to office as in
 # 5:1
 See a like change in meaning in
 # 1Ti 5:1,17
 \\All\\ (\\pantes\\). All ages, sexes, classes. \\Gird yourselves with\\
 \\humility\\ (\\tn tapeinophrosunn egkombsasthe\\). First aorist
 middle imperative of \\egkomboomai\\, late and rare verb (in
 Apollodorus, fourth cent. B.C.), here only in N.T., from \\en\\ and
 \\kombos\\ (knot, like the knot of a girdle). \\Egkombma\\ was the white
 scarf or apron of slaves. It is quite probable that Peter here is
 thinking of what Jesus did
 # Joh 13:4
 when he girded himself with a towel and taught the disciples,
 Peter in particular
 # Joh 13:9
 the lesson of humility
 # Joh 13:15
 Peter had at last learned the lesson
 # Joh 21:15-19
 \\The proud\\ (\\huperphanois\\). Dative plural of \\huperphanos\\
 # Jas 4:6; Ro 1:30
 after \\antitassetai\\ (present middle indicative of \\antitass\\ as in
 # Jas 4:6
 (quoted there as here from
 # Pr 3:34

07327
 \\Humble yourselves therefore\\ (\\tapeinthte oun\\). First aorist
 passive imperative of \\tapeino\\, old verb, for which see
 # Mt 18:4
 Peter is here in the role of a preacher of humility. "Be
 humbled." \\Under the mighty hand of God\\ (\\hupo tn krataian cheira\\
 \\tou theou\\). Common O.T. picture
 # Ex 3:19; 20:33
 etc.). \\That he may exalt you\\ (\\hina hupssi\\). Purpose clause with
 \\hina\\ and first aorist active subjunctive of \\hupso\\. Cf.
 # Lu 14:11; Php 2:9
 \\In due time\\ (\\en kairi\\). Same phrase in
 # Mt 24:45

07328
 \\Casting\\ (\\epiripsantes\\). First aorist active participle of
 \\epiript\\, old verb, to throw upon, in N.T. only here and
 # Lu 19:35
 (casting their clothes on the colt), here from
 # Ps 55:22
 For \\merimna\\ see
 # Mt 6:25,31,34
 \\He careth\\ (\\auti melei\\). Impersonal verb \\melei\\ (present active
 indicative) with dative \\auti\\, "it is a care to him." God does
 care
 # Lu 21:18

07329
 \\Be watchful\\ (\\grgorsate\\). First aorist active imperative of
 \\grgore\\, late present imperative from perfect \\egrgora\\ (to be
 awake) from \\egeir\\ (to arouse), as in
 # Mt 24:42
 For \\npsate\\ see
 # 1:13; 4:7
 \\Your adversary\\ (\\ho antidikos humn\\). Old word for opponent in a
 lawsuit
 # Mt 5:25
 \\The devil\\ (\\diabolos\\). Slanderer.
 See note on "Mt 4:1"
 \\As a roaring lion\\ (\\hs ruomenos len\\). But Jesus is also
 pictured as the Lion of the tribe of Judah
 # Re 5:5
 But Satan \\roars\\ at the saints. Present middle participle \\ruomai\\,
 old verb, here only in N.T., to howl like a wolf, dog, or lion,
 of men to sing loud (Pindar). See
 # Ps 22:13
 \\Whom he may devour\\ (\\katapiein\\). Second aorist active infinitive
 of \\katapin\\, to drink down. B does not have \\tina\\, Aleph has
 \\tina\\ (somebody), "to devour some one," while A has interrogative
 \\tina\\, "whom he may devour" (very rare idiom). But the devil's
 purpose is the ruin of men. He is a "peripatetic" (\\peripatei\\)
 like the peripatetic philosophers who walked as they talked.
 Satan wants all of us and sifts us all
 # Lu 22:31

07330
 \\Whom withstand\\ (\\hi antistte\\). Imperative second aorist active
 (intransitive) of \\anthistmi\\; same form in
 # Jas 4:7
 which see. Dative case of relative (\\hi\\). For the imperative in a
 subordinate clause see verse
 # 12; 2Th 3:10; 2Ti 4:15; Heb 13:7
 Cowardice never wins against the devil
 # 2Ti 1:7
 but only courage. \\Steadfast in your faith\\ (\\stereoi ti pistei\\).
 Locative case \\pistei\\. \\Stereos\\ is old adjective for solid like a
 foundation
 # 2Ti 2:19
 \\The same sufferings\\ (\\ta auta tn pathmatn\\). An unusual
 construction with the genitive rather than the usual \\ta auta\\
 \\pathmata\\, perhaps as Hofmann suggests, "the same tax of
 sufferings" ("the same things in sufferings"). Probably this is
 correct and is like Xenophon's phrase in the _Memorabilia_ (IV.
 8. 8), \\ta tou grs epiteleisthai\\ (to pay the tax of old age).
 \\Are accomplished\\ (\\epiteleisthai\\). Present (and so process) middle
 (you are paying) or passive (is paid) infinitive of \\epitele\\, old
 verb, to accomplish
 # 2Co 7:1
 \\In your brethren who are in the world\\ (\\ti en ti kosmi humn\\
 \\adelphotti\\). Associate-instrumental case \\adelphotti\\ (in N.T.
 only here and
 # 2:17
 which see) after \\ta auta\\ (like
 # 1Co 11:5
 or dative after \\epiteleisthai\\. Even so \\eidotes\\ (second perfect
 active participle of \\oida\\) with an infinitive usually means
 "knowing how to" (object infinitive) as in
 # Lu 12:56; Php 3:18
 rather than "knowing that" (indirect assertion) as taken above.

07331
 \\The God of all grace\\ (\\ho theos ts charitos\\). See
 # 4:10
 for \\poikils charitos theou\\ (of the variegated grace of God). \\In\\
 \\Christ\\ (\\en Christi\\). A Pauline phrase
 # 2Co 5:17-19
 but Petrine also. For God's "calling" us (\\kalesas\\) see
 # 1Th 5:23; 1Co 1:8; Ro 8:29
 \\After that ye have suffered a little while\\ (\\oligon pathontas\\).
 Second aorist active participle of \\pasch\\, antecedent to the
 principal verbs which are future active (\\katartisei\\, to mend,
 # Mr 1:19; Ga 6:1
 \\strixei\\, for which see
 # Lu 9:51; 22:32
 \\sthensei\\ from \\sthenos\\ and so far a \\hapax legomenon\\ like
 \\enischu\\ according to Hesychius). For \\oligon\\ see
 # 1:6

07332
 \\To him\\ (\\auti\\). To God (dative case). Note \\kratos\\ in the doxology
 as in
 # 1Ti 6:16
 and briefer than the doxology in
 # 1Pe 4:11
 to Christ.

07333
 \\By Silvanus\\ (\\dia Silouanou\\). Probably this postscript
 # 12-14
 is in Peter's own handwriting, as Paul did
 # 2Th 3:17; Ga 6:11-18
 If so, Silvanus (Silas) was the amanuensis and the bearer of the
 Epistle. \\As I account him\\ (\\hs logizomai\\). Peter uses Paul's
 phrase
 # 1Co 4:1; Ro 8:18
 in giving approval to Paul's former companion
 # Ac 15:40
 \\I have written\\ (\\egrapsa\\). Epistolary aorist applying to this
 Epistle as in
 # 1Co 5:11
 (not
 # 1Co 5:9
 # 1Co 9:15; Ga 6:11; Ro 15:15; Phm 1:19,21
 \\Briefly\\ (\\di' olign\\). "By few words," as Peter looked at it,
 certainly not a long letter in fact. Cf.
 # Heb 13:22
 \\Testifying\\ (\\epimarturn\\). Present active participle of
 \\epimarture\\, to bear witness to, old compound, here alone in
 N.T., though the double compound \\sunepimarture\\ in
 # Heb 2:4
 \\That this is the true grace of God\\ (\\tautn einai alth charin\\
 \\tou theou\\). Infinitive \\einai\\ in indirect assertion and accusative
 of general reference (\\tautn\\) and predicate accusative \\charin\\.
 Peter includes the whole of the Epistle by God's grace
 # 1:10
 and obedience to the truth
 # Joh 1:17; Gal 2:5; Col 1:6
 \\Stand ye fast therein\\ (\\eis hn stte\\). "In which (grace) take
 your stand" (ingressive aorist active imperative of \\histmi\\).

07334
 \\She that is in Babylon, elect together with you\\ (\\h en Babulni\\
 \\suneklekt\\). Either actual Babylon or, as most likely, mystical
 Babylon (Rome) as in the Apocalypse. If Peter is in Rome about
 A.D. 65, there is every reason why he should not make that fact
 plain to the world at large and least of all to Nero. It is also
 uncertain whether \\h suneklekt\\ (found here alone), "the co-elect
 woman," means Peter's wife
 # 1Co 9:5
 or the church in "Babylon." The natural way to take it is for
 Peter's wife. Cf. \\eklekti kurii\\ in
 # 2Jo 1:1
 (also verse
 # 2Jo 1:13
 \\Mark my son\\ (\\Markos ho huios mou\\). So this fact agrees with the
 numerous statements by the early Christian writers that Mark,
 after leaving Barnabas, became Peter's "interpreter" and under
 his influence wrote his Gospel. We know that Mark was with Paul
 in Rome some years before this time
 # Col 4:10

07335
 \\With a kiss of love\\ (\\en philmati agaps\\). As in
 # 1Co 16:20
 The abuse of this custom led to its confinement to men with men
 and women with women and to its final abandonment (_Apost.
 Const_. ii. 57, 12). \\That are in Christ\\ (\\tois en Christi\\). This
 is the greatest of all secret orders and ties, one that is open
 to all who take Christ as Lord and Saviour.

07336
 \\Simon Peter\\ (\\Simn Petros\\). Aleph A K L P have \\Symen\\ as in
 # Ac 15:14
 while B has \\Simn\\. The two forms occur indifferently in I Macc.
 2:3, 65 for the same man. \\Servant and apostle\\ (\\doulos kai\\
 \\apostolos\\). Like
 # Ro 1:1; Tit 1:1
 \\To them that have obtained\\ (\\tois lachousin\\). Dative plural
 articular participle second aorist active of \\lagchan\\, old verb,
 to obtain by lot
 # Lu 1:9
 here with the accusative (\\pistin\\) as in
 # Ac 1:17
 \\Like precious\\ (\\isotimon\\). Late compound adjective (\\isos\\, equal,
 \\tim\\, honor, price), here only in N.T. But this adjective (Field)
 is used in two ways, according to the two ideas in \\tim\\ (value,
 honor), either like in value or like in honor. This second idea
 is the usual one with \\isotimos\\ (inscriptions and papyri,
 Josephus, Lucian), while \\polutimos\\ has the notion of price like
 \\tim\\ in
 # 1:7,19; 2:4,6
 The faith which they have obtained is like in honor and privilege
 with that of Peter or any of the apostles. \\With us\\ (\\hmin\\).
 Associative-instrumental case after \\isotimon\\. Equal to \\ti hmn\\
 (the faith of us). \\In the righteousness\\ (\\en dikaiosuni\\).
 Definite because of the preposition \\en\\ and the following genitive
 even though anarthrous. The O.T. sense of \\dikaiosun\\ applied to
 God
 # Ro 1:17
 and here to Christ. \\Of our God and Saviour Jesus Christ\\ (\\tou\\
 \\theou hmn kai stros Isou Christou\\). So the one article (\\tou\\)
 with \\theou\\ and \\stros\\ requires precisely as with \\tou kuriou\\
 \\hmn kai stros Isou Christou\\ (of our Lord and Saviour Jesus
 Christ), one person, not two, in
 # 1:11
 as in
 # 2:20; 3:2,18
 So in
 # 1Pe 1:3
 we have \\ho theos kai patr\\ (the God and Father), one person, not
 two. The grammar is uniform and inevitable (Robertson, _Grammar_,
 p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158)
 admits: "Grammar demands that one person be meant." Moulton
 (_Prol._, p. 84) cites papyri examples of like usage of \\theos\\ for
 the Roman emperors. See the same idiom in
 # Tit 2:13
 The use of \\theos\\ by Peter as a predicate with Jesus Christ no
 more disproves the Petrine authorship of this Epistle than a like
 use in
 # Joh 1:1
 disproves the Johannine authorship of the Fourth Gospel and the
 same use in
 # Tit 2:13
 disproves the genuineness of Titus. Peter had heard Thomas call
 Jesus God
 # Joh 20:28
 and he himself had called him the Son of God
 # Mt 16:16

07337
 \\Be multiplied\\ (\\plthunthei\\). First aorist passive optative of
 \\plthun\\ in a wish for the future (volitive use) as in
 # 1Pe 1:2; Jude 1:2
 \\In the knowledge\\ (\\en epignsei\\). Full (additional, \\epi\\) knowledge
 as in
 # 1:8
 (only \\gnsis\\ in
 # 1:5,6; 3:18
 but \\epignsin\\ again in
 # 1:3,8; 2:20
 As in Colossians, so here full knowledge is urged against the
 claims of the Gnostic heretics to special \\gnsis\\. \\Of God and of\\
 \\Jesus our Lord\\ (\\tou theou kai Isou tou kuriou hmn\\). At first
 sight the idiom here seems to require one person as in
 # 1:1
 though there is a second article (\\tou\\) before \\kuriou\\, and
 \\Isou\\ is a proper name. But the text here is very uncertain.
 Bengel, Spitta, Zahn, Nestle accept the short reading of P and
 some Vulgate MSS. and some minuscles with only \\tou kuriou hmn\\
 (our Lord) from which the three other readings may have come.
 Elsewhere in II Peter \\gnsis\\ and \\epignsis\\ are used of Christ
 alone. The text of II Peter is not in a good state of
 preservation.

07338
 \\Seeing that his divine power hath granted unto us\\ (\\hs hmin ts\\
 \\theias dunames autou dedrmens\\). Genitive absolute with the
 causal particle \\hs\\ and the perfect middle participle of \\dre\\,
 old verb, to bestow (\\drea\\, gift), usually middle as here, in
 N.T. elsewhere only
 # Mr 15:45
 \\Autou\\ refers to Christ, who has "divine power" (\\ts theias\\
 \\dunames\\), since he is \\theos\\
 # 1:1
 \\Theios\\ (from \\theos\\) is an old adjective in N.T. here and verse
 # 4
 only, except
 # Ac 17:29
 where Paul uses \\to theion\\ for deity, thus adapting his language
 to his audience as the papyri and inscriptions show. The use of
 \\theios\\ with an imperial connotation is very common in the papyri
 and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368)
 has shown the singular linguistic likeness between
 # 2Pe 1:3-11
 and a remarkable inscription of the inhabitants of Stratonicea in
 Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C
 I H ii No. 2715 a b). One of the likenesses is the use of \\ts\\
 \\theias dunames\\. Peter may have read this inscription (cf. Paul
 in Athens) or he may have used "the familiar forms and formulae
 of religious emotion" (Deissmann), "the official liturgical
 language of Asia Minor." Peter is fond of \\dunamis\\ in this
 Epistle, and the \\dunamis\\ of Christ "is the sword which St. Peter
 holds over the head of the False Teachers" (Bigg). \\All things\\
 \\that pertain unto life and godliness\\ (\\panta ta pros zn kai\\
 \\eusebeian\\). "All the things for life and godliness." The new life
 in Christ who is the mystery of godliness
 # 1Ti 3:16
 \\Eusebeia\\ with its cognates (\\eusebs, eusebs, eusebe\\) occurs
 only in this Epistle, Acts, and the Pastoral Epistles (from \\eu\\,
 well, and \\sebomai\\, to worship). \\Of him that called us\\ (\\tou\\
 \\kalesantos\\). Genitive of the articular first aorist active
 participle of \\kale\\. Christ called Peter and all other
 Christians. \\By his own glory and virtue\\ (\\dia doxs kai arets\\).
 So B K L, but Aleph A C P read \\idii doxi kai areti\\ (either
 instrumental case "by" or dative "to"). Peter is fond of \\idios\\
 (own,
 # 1Pe 3:1,5; 2Pe 2:16,22
 etc.). "Glory" here is the manifestation of the Divine Character
 in Christ. For \\aret\\
 See note on "1Pe 2:9"
  and
 # Php 4:8; 2Pe 1:5

07339
 \\Whereby\\ (\\di' hn\\). Probably the "glory and virtue" just
 mentioned, though it is possible to take it with \\panta ta pros\\,
 etc., or with \\hmin\\ (unto us, meaning "through whom"). \\He hath\\
 \\granted\\ (\\dedrtai\\). Perfect middle indicative of \\dre\\, for
 which see verse
 # 3
 \\His precious and exceeding great promises\\ (\\ta timia kai megista\\
 \\epaggelmata\\). \\Epaggelma\\ is an old word (from \\epaggell\\) in place
 of the common \\epaggelia\\, in N.T. only here and
 # 3:13
 \\Timios\\ (precious, from \\tim\\, value), three times by Peter
 # 1Pe 1:7
 of faith;
 # 1:19
 of the blood of Christ;
 # 2Pe 1:4
 of Christ's promises). \\Megista\\ is the elative superlative used
 along with a positive adjective (\\timia\\). \\That ye may become\\ (\\hina\\
 \\gensthe\\). Purpose clause with \\hina\\ and second aorist middle
 subjunctive of \\ginomai\\. \\Through these\\ (\\dia toutn\\). The promises.
 \\Partakers\\ (\\koinnoi\\). Partners, sharers in, for which word see
 # 1Pe 5:1
 \\Of the divine nature\\ (\\theias phuses\\). This phrase, like \\to\\
 \\theion\\ in
 # Ac 17:29
 "belongs rather to Hellenism than to the Bible" (Bigg). It is a
 Stoic phrase, but not with the Stoic meaning. Peter is referring
 to the new birth as
 # 1Pe 1:23
 (\\anagegennmenoi\\). The same phrase occurs in an inscription
 possibly under the influence of Mithraism (Moulton and Milligan's
 _Vocabulary_). \\Having escaped\\ (\\apophugontes\\). Second aorist
 active participle of \\apopheug\\, old compound verb, in N.T. only
 here and
 # 2:18-20
 with the ablative here (\\phthors\\, old word from \\phtheir\\, moral
 decay as in
 # 2:12
 and the accusative there. \\By lust\\ (\\en epithumii\\). Caused by,
 consisting in, lust. "Man becomes either regenerate or
 degenerate" (Strachan).

07340
 \\Yea, and for this very cause\\ (\\kai auto touto de\\). Adverbial
 accusative (\\auto touto\\) here, a classic idiom, with both \\kai\\ and
 \\de\\. Cf. \\kai touto\\
 # Php 1:29
 \\touto men--touto de\\
 # Heb 10:33
 "The soul of religion is the practical part" (Bunyan). Because of
 the new birth and the promises we have a part to play. \\Adding on\\
 \\your part\\ (\\pareisenegkantes\\). First aorist active participle of
 \\pareispher\\, old double compound, to bring in (\\eispher\\), besides
 (\\para\\), here only in N.T. \\All diligence\\ (\\spoudn psan\\). Old word
 from \\speud\\ to hasten
 # Lu 19:5
 This phrase (\\psan spoudn\\) occurs in
 # Jude 1:3
 with \\poioumenos\\ and on the inscription in Stratonicea (verse
 # 3
 with \\ispheresthai\\ (certainly a curious coincidence, to say the
 least, though common in the _Koin_). \\In your faith\\ (\\en ti\\
 \\pistei humn\\). Faith or \\pistis\\ (strong conviction as in
 # Heb 11:1,3
 the root of the Christian life
 # Eph 2:8
 is the foundation which goes through various steps up to love
 (\\agap\\). See similar lists in
 # Jas 1:30; 1Th 1:3; 2Th 1:3; Ga 5:22; Ro 5:3; 8:29
 Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one
 another. Note the use of \\en\\ (in, on) with each step. \\Supply\\
 (\\epichorgsate\\). First aorist active imperative of \\epichorge\\,
 late and rare double compound verb (\\epi\\ and \\chorge\\
 # 1Pe 4:11
 from \\chorgos\\, chorus-leader, \\choros\\ and \\hgeomai\\, to lead),
 to fit out the chorus with additional (complete) supplies. Both
 compound and simplex (more common) occur in the papyri. In
 # 1:11
 and already in
 # 2Co 9:10; Ga 3:5; Col 2:19
 \\Virtue\\ (\\aretn\\). Moral power, moral energy, vigor of soul
 (Bengel). See
 # 3
 \\Knowledge\\ (\\gnsin\\). Insight, understanding
 # 1Co 16:18; Joh 15:15

07341
 \\Temperance\\ (\\tn egkrateian\\). Self-control. Old word (from
 \\egkrats\\, \\en\\ and \\kratos\\, one holding himself in as in
 # Tit 1:8
 in N.T. only here,
 # Ac 24:25; Ga 5:23
 The opposite of the \\pleonexia\\ of the heretics. \\Patience\\ (\\tn\\
 \\hupomonn\\). For which see
 # Jas 1:3
 \\Godliness\\ (\\tn eusebeian\\). For which see verse
 # 3

07342
 \\Love of the brethren\\ (\\tn philadelphian\\). See
 # 1Pe 1:22
 \\Love\\ (\\tn agapn\\). By deliberate choice
 # Mt 5:44
 Love for Christ as the crown of all
 # 1Pe 1:8
 and so for all men. Love is the climax as Paul has it
 # 1Co 13:13

07343
 \\For if these things are yours and abound\\ (\\tauta gar humin\\
 \\huparchonta kai pleonazonta\\). Present active circumstantial
 (conditional) participles neuter plural of \\huparch\\ and \\pleonaz\\
 (see
 # 1Th 3:12
 with dative case \\humin\\, "these things existing for you (or in
 you) and abounding." \\They make you to be\\ (\\kathistsin\\). "Render"
 (present active indicative of \\kathistmi\\, old verb,
 # Jas 3:6
 singular because \\tauta\\ neuter plural. \\Not idle nor unfruitful\\
 (\\ouk argous oude akarpous\\). Accusative predicative plural with
 \\humas\\ understood, both adjectives with alpha privative, for
 \\argos\\ see
 # Jas 2:20
 and for \\akarpos\\
 # Mt 13:22
 \\Knowledge\\ (\\epignsin\\). "Full (additional) knowledge" as in
 # 1:2

07344
 \\He that lacketh these things\\ (\\hi m parestin tauta\\). "To whom
 (dative case of possession) these things are not (\\m\\ because a
 general or indefinite relative clause)." \\Seeing only what is\\
 \\near\\ (\\mupazn\\). Present active participle of \\mupaz\\, a rare
 verb from \\mups\\ (in Aristotle for a near-sighted man) and that
 from \\mue tous pas\\ (to close the eyes in order to see, not to
 keep from seeing). The only other instance of \\mupaz\\ is given by
 Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\\mupasousi kai\\
 \\apostrephomeni\\) used of a soul on which the light shines
 (blinking and turning away). Thus understood the word here limits
 \\tuphlos\\ as a short-sighted man screwing up his eyes because of
 the light. \\Having forgotten\\ (\\lthn labn\\). "Having received
 forgetfulness." Second aorist active participle of \\lamban\\ and
 accusative \\lthn\\, old word, from \\lthomai\\, to forget, here only
 in N.T. See
 # 2Ti 1:5
 for a like phrase \\hupomnsin labn\\ (having received remembrance).
 \\The cleansing\\ (\\tou katharismou\\). See
 # Heb 1:3
 for this word for the expiatory sacrifice of Christ for our sins
 as in
 # 1Pe 1:18; 2:24; 3:18
 In
 # 1Pe 3:21
 Peter denied actual cleansing of sin by baptism (only symbolic).
 If there is a reference to baptism here, which is doubtful, it
 can only be in a symbolic sense. \\Old\\ (\\palai\\). Of the language as
 in
 # Heb 1:1

07345
 \\Wherefore\\ (\\dio\\). Because of the exhortation and argument in
 verses
 # 5-9
 \\Give the more diligence\\ (\\mllon spoudasate\\). "Become diligent
 (first aorist ingressive active imperative of \\spoudaz\\ as in
 # 2Ti 2:15; 2Pe 1:15
 the more" (\\mallon\\, not less). \\To make\\ (\\poieisthai\\). Present
 middle infinitive of \\poie\\, to make for yourselves. \\Calling and\\
 \\election\\ (\\klsin kai eklogn\\). Both words (\\klsin\\, the
 invitation, \\eklogn\\, actual acceptance). See for \\eklog\\
 # 1Th 1:4; Ro 9:11
 \\If ye do\\ (\\poiountes\\). Present active circumstantial (conditional)
 participle of \\poie\\, "doing." \\Ye shall never stumble\\ (\\ou m\\
 \\ptaiste pote\\). Strong double negative (\\ou m pote\\) with first
 aorist active subjunctive of \\ptai\\, old verb to stumble, to fall
 as in
 # Jas 2:10; 3:2

07346
 \\Thus\\ (\\houts\\). As shown in verse
 # 10
 \\Shall be supplied\\ (\\epichorgthsetai\\). Future passive of
 \\epichorge\\, for which see verse
 # 5
 You supply the virtues above and God will supply the entrance (\\h\\
 \\eisodos\\, old word already in
 # 1Th 1:9
 etc.). \\Richly\\ (\\plousis\\). See
 # Col 3:16
 for this adverb. \\Into the eternal kingdom\\ (\\eis tn ainion\\
 \\basileian\\). The believer's inheritance of
 # 1Pe 1:4
 is here termed kingdom, but "eternal" (\\ainion\\ feminine same as
 masculine). Curiously again in the Stratonicea inscription we
 find \\ts ainiou archs\\ (of the eternal rule) applied to "the
 lords of Rome." But this is the spiritual reign of God in men's
 hearts here on earth
 # 1Pe 2:9
 and in heaven. \\Of our Lord and Saviour Jesus Christ\\ (\\tou kuriou\\
 \\hmn kai stros Isou Christou\\). For which idiom
 See note on "2Pe 1:1"

07347
 \\Wherefore\\ (\\dio\\). Since they are possessed of faith that conduces
 to godliness which they are diligently practising now he insists
 on the truth and proposes to do his part by them about it. \\I\\
 \\shall be ready always\\ (\\mells aei\\). Future active of \\mell\\
 # Mt 24:6
 old verb, to be on the point of doing and used with the
 infinitive (present, aorist, or future). It is not here a
 periphrastic future, but rather the purpose of Peter to be ready
 in the future as in the past and now (Zahn). \\To put you in\\
 \\remembrance\\ (\\humas hupomimnskein\\). Present active infinitive of
 \\hupomimnsk\\, old causative compound (\\hupo, mimnsk\\, like our
 suggest), either with two accusatives
 # Joh 14:26
 or \\peri\\ with the thing as here), "to keep on reminding you of
 those things" (\\peri toutn\\). \\Though ye know them\\ (\\kaiper\\
 \\eidotas\\). Second perfect active concessive participle of \\oida\\,
 agreeing (acc. plural), with \\humas\\. Cf.
 # Heb 5:8
 \\Are established\\ (\\estrigmenous\\). Perfect passive concessive
 participle of \\striz\\
 # 1Pe 5:10
 The very verb (\\strison\\) used by Jesus to Peter
 # Lu 22:32
 \\In the truth which is with you\\ (\\en ti parousi altheii\\). "In
 the present truth" (the truth present to you), \\parousi\\ present
 active participle of \\pareimi\\, to be beside one. See
 # Col 1:6
 for this use of \\parn\\. Firmly established in the truth, but all
 the same Peter is eager to make them stronger.

07348
 \\I think it right\\ (\\dikaion hgoumai\\). Peter considers this to be
 his solemn duty, "right" (\\dikaion\\). Cf.
 # Php 3:1; Eph 6:1
 \\So long as\\ (\\eph' hoson\\). For this phrase see
 # Mt 9:15; Ro 11:13
 \\Tabernacle\\ (\\sknmati\\). Old word, in literal sense in
 # De 33:18
 for the usual \\skn\\ (Peter's word at the Transfiguration,
 # Mr 9:5
 earliest use (in N.T. only here, verse
 # 14; Ac 7:46
 of the tabernacle of the covenant) in this metaphorical sense of
 life as a pilgrimage
 # 1Pe 1:1; 2:11
 though Paul has \\sknos\\, so in
 # 2Co 5:1,4
 Peter feels the nearness of death and the urgency upon him. \\To\\
 \\stir you up\\ (\\diegeirein humas\\). Present active infinitive of
 \\diegeir\\, late (Arist., Hippocr., Herodian, papyri), perfective
 (\\dia\\ = thoroughly) compound, to wake out of sleep
 # Mr 4:39
 "to keep on rousing you up." \\By putting you in remembrance\\ (\\en\\
 \\hupomnsei\\). Old word, from \\hupomimnsk\\ (verse
 # 12
 in N.T. only here,
 # 3:1; 2Ti 1:5
 "By way of reminding you."

07349
 \\The putting off of my tabernacle\\ (\\h apothesis tou sknnmatos\\
 \\mou\\). For \\apothesis\\
 See note on "1Pe 3:21"
  and for \\sknma\\ verse
 # 13
 For the metaphor see
 # 2Co 5:3
 \\Cometh swiftly\\ (\\tachin estin\\). Late adjective (Theocritus, LXX,
 inscription), in N.T. only here and
 # 2:1
 It is not clear whether \\tachinos\\ means soon or speedy as in
 # Isa 59:7
 and like \\tachus\\ in
 # Jas 1:19
 or sudden, like \\tachus\\ in Plato (_Republ_. 553 D). Either sense
 agrees with the urgent tone of Peter here, whether he felt his
 death to be near or violent or both. \\Signified unto me\\ (\\edlsen\\
 \\moi\\). First aorist active indicative of \\dlo\\, old verb (from
 \\delos\\), as in
 # 1Pe 1:11
 Peter refers to the incident told in
 # Joh 21:18
 which he knew by personal experience before John wrote it down.
