1:1 {Peter} (\Petros\). Greek form for the Aramaic (Chaldaic)
\CýphŠs\, 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
\SimÏn\ 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 Iýsou 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 Iýsou\," 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) \Iýsou 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 \eklegÏ\, 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 \klýtoi\ (called)
and \eklektoi\ (chosen) in #Mt 22:14. {Who are sojourners}
(\parepidýmois\). Late double compound adjective (\para,
epidýmountes\, #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}
(\diasporŠs\). See #Joh 7:35 for literal sense of the word for
scattered (from \diaspeirÏ\, 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.

1:2 {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} (\prognÏsin\). Late substantive
(Plutarch, Lucian, papyri) from \proginÏskÏ\ (#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 \patýr\ 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 hagiasmÏi pneumatos\).
Clearly the Holy Spirit, though anarthrous like \theou patros\.
Late word from \hagiazÏ\, 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 hupakoýn\).
Obedience (from \hupakouÏ\, 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 Iýsou Christou\). Late substantive from
\rantizÏ\, 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 9:19f.; 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 7:14f.;
12:11, but only as illustration of what Jesus did for us, not as
having any value. The whole Epistle is a commentary upon
\prognÏsis theou, hagiasmos pneumatos, haima Christou\ (Bigg).
Peter is not ashamed of the blood of Christ. {Be multiplied}
(\plýthuntheiý\). First aorist passive optative (volitive) of
\plýthunÏ\, old verb (from \plýthus\, fulness), in a wish. So in
#2Pe 1:2; Jude 1:2, but nowhere else in N.T. salutations. Grace
and peace (\charis kai eirýný\) 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).

1:3 {Blessed be} (\eulogýtos\). No copula in the Greek (\estÏ\,
let be, or \estin\, is, or \eiý\, may be). The verbal adjective
(from \eulogeÏ\) 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 patýr tou kuriou hýmÏn
Iýsou 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} (\anagennýsas hýmŠs\). First aorist active articular
(\ho\, who) participle of \anagennaÏ\, 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 \anagennýsis\ for \palingenesia\ (#Tit 3:5). If
\anÏthen\ 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 zÏsan\). Peter is fond
of the word "living" (present active participle of \zaÏ\) 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 anastaseÏs\).
Hope rose up with Christ from the dead, though the disciples
(Peter included) were slow at first to believe it.

1:4 {Unto an inheritance} (\eis klýronomian\). Old word (from
\klýronomos\, 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 \phtheirÏ\, to corrupt),
imperishable. So many inheritances vanish away before they are
obtained. {Undefiled} (\amianton\). Old verbal adjective (note
alliteration) from alpha privative and \miainÏ\, 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
\marainÏ\ (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} (\tetýrýmenýn\).
Perfect passive participle of \týreÏ\, old verb, to take care of,
to guard. No burglars or bandits can break through where this
inheritance is kept (#Mt 6:19f.; Joh 17:11f.). Cf. #Col 1:5,
where laid away" (\apokeimenýn\) occurs. {For you} (\eis humas\).
More graphic than the mere dative.

1:5 {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 \phroureÏ\, 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
pisteÏs\). Intermediate agency (\dia\), the immediate being
(\en\, in, by) God's power. {Unto a salvation} (\eis sÏtýrian\).
Deliverance is the goal (\eis\) of the process and final
salvation here, consummation as in #1Th 5:8, from \sÏtýr\
(Saviour, from \sÏzÏ\, to save). {Ready} (\hetoimýn\). Prepared
awaiting God's will (#Ga 3:23; Ro 8:18). {To be revealed}
(\apokaluphthýnai\). First aorist passive infinitive of
\apokaluptÏ\, to unveil. Cf. #Col 3:4 for \phaneroÏ\ (to
manifest) in this sense. {In the last time} (\en kairÏi
eschatÏi\). 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.

1:6 {Wherein} (\en hÏi\). This translation refers the relative
\hÏi\ to \kairÏi\, 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 \kairÏi\ is correct. {Ye greatly rejoice}
(\agalliŠsthe\). 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} (\lupýthentes\). First aorist passive
participle (concessive circumstantial use) of \lupeÏ\, to make
sorrowful (from \lupý\, 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).

1:7 {The proof of your faith} (\to dokimion humÏn týs pisteÏs\).
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 timiÏteron\. The text is the comparative of \polutimos\,
late adjective (Plutarch) from \polu\ and \timý\ (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 \dokimazÏ\
(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 heurethýi\). Purpose clause with \hina\ and the
first aorist passive subjunctive of \heuriskÏ\, 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 timýn\). Here probably both to God
and man in the result. Cf. #Mt 5:11f.; Ro 2:7,10; 1Ti 1:17. {At
the revelation of Jesus Christ} (\en apokalupsei Iýsou
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).

1:8 {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 \horaÏ\, to see, with \ouk\ rather than \mý\
because it negatives an actual experience in contrast with \mý
horÏntes\ (though not seeing, hypothetical case). On whom (\eis
hon\) with \pisteuontes\ common construction for "believing on"
(\pisteuÏ 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} (\agalliŠte\). Same
form as in verse #6, only active here instead of middle. {With
joy} (\charŠi\). Instrumental case (manner). {Unspeakable}
(\aneklalýtÏi\). Late and rare double compound verbal (alpha
privative and \eklaleÏ\), here only in N.T., in Dioscorides and
Heliodorus, "unutterable," like Paul's "indescribable"
(\anekdiýgýtos\) gift (#2Co 9:15, here alone in N.T.). {Full of
glory} (\dedoxasmenýi\). Perfect passive participle of \doxazÏ\,
to glorify, "glorified joy," like the glorified face of Moses
(#Ex 34:29ff.; 2Co 3:10.

1:9 {Receiving} (\komizomenoi\). Present middle participle of
\komizÏ\, old verb, to receive back, to get what is promised
(#5:4; Heb 10:36). {The end of your faith} (\to telos týs
pisteÏs\). The conclusion, the culmination of faith (#2Co 3:13;
Ro 2:21f.; 10:4). See #Heb 12:2 of Jesus as "Pioneer and
Perfecter of Faith." {Even the salvation of your souls}
(\sÏtýrian psuchÏn\). No "even" in the text, just the accusative
of apposition with \telos\, viz., final salvation.

1:10 {Concerning which salvation} (\peri hýs sÏtýrias\). Another
relative clause (taking up \sÏtýria\ from verse #9 and
incorporating it) in this long sentence (verses #3-12,
inclusive, all connected by relatives). Peter lingers over the
word \sÏtýria\ (salvation) with something new to say each time
(Bigg). Here it is the general sense of the gospel of grace.
{Sought} (\exezýtýsan\). First aorist active indicative of
\ekzýteÏ\, to seek out (#Ac 15:17), late and rare compound, only
in LXX and N.T. save once in Aristides. {Searched diligently}
(\exýraunýsan\). First aorist active indicative of \exeraunaÏ\,
old and common compound (\exereunaÏ\), 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 týs eis
humas charitos\). "Concerning the for you grace" (meant for you).

1:11 {Searching} (\eraunÏntes\). Present active participle of
\eraunaÏ\, late form for older \ereunaÏ\ (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 ý 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} (\edýlou\).
Imperfect active of \dýloÏ\, 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 pathýmata\). "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.

1:12 {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} (\apekaluphthý\).
First aorist passive indicative of \apokaluptÏ\, old verb, to
reveal, to unveil. Here is revelation about the revelation
already received, revelation after research. {Did they minister}
(\diýkonoun\). Imperfect active of \diakoneÏ\, old verb, to
minister, "were they ministering." {Have been announced}
(\anýggelý\). Second aorist passive indicative of {anaggellÏ}, to
report, to bring back tidings (#Joh 4:25). {Through them} (\dia
tÏn\). Intermediate agent (\dia\), "the gospelizers" (\tÏn
euaggelisamenÏn\, articular first aorist middle participle of
\euaggelizÏ\, to preach the gospel). {By the Holy Ghost}
(\pneumati hagiÏi\). Instrumental case of the personal agent, "by
the Holy Spirit" (without article). {Sent forth from heaven}
(\apostalenti\). Second aorist passive participle of \apostellÏ\
in instrumental case agreeing with \pneumati hagiÏi\ (the Spirit
of Christ of verse #11. {Desire} (\epithumousin\). Eagerly
desire (present active indicative of \epithumeÏ\, to long for).
{To look into} (\parakupsai\). First aorist active infinitive of
\parakuptÏ\, 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 2:13f.

1:13 {Wherefore} (\dio\). "Because of which thing," the glorious
free grace opened for Gentiles and Jews in Christ (verses
#3-12). {Girding up} (\anazÏsamenoi\). First aorist middle
participle of \anazÏnnumi\, 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 (\zÏný\) 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, noeÏ\) as in #Mt
22:37. {Be sober} (\nýphontes\). "Being sober" (present active
participle of \nýphÏ\, old verb, but in N.T. always as metaphor
(#1Th 5:6,8, etc., and so in #4:7). {Perfectly} (\teleiÏs\).
Adverb, old word (here alone in N.T.), from adjective \teleios\
(perfect), connected with \elpisate\ (set your hope, first aorist
active imperative of \elpizÏ\) in the Revised Version, but Bigg,
Hort, and most modern commentators take it according to Peter's
usual custom with the preceding verb, \nýphontes\ ("being
perfectly sober," not "hope perfectly"). {That is to be brought}
(\týn pheromenýn\). Present passive articular participle of
\pherÏ\, picturing the process, "that is being brought." For
"revelation" (\apokalupsei\) see end of verse #7.

1:14 {As children of obedience} (\hÏs tekna hupakoýs\). A common
Hebraism (descriptive genitive frequent in LXX and N.T., like
\huioi týs apeitheias\, children of disobedience, in #Eph 2:2)
suggested by \hupakoýn\ in verse #2, "children marked by
obedience." {Not fashioning yourselves} (\mý
sunschýmatizomenoi\). Usual negative \mý\ with the participle
(present direct middle of \sunschýmatizÏ\, a rare (Aristotle,
Plutarch) compound (\sun, schýmatizÏ\, from \schýma\ from
\echÏ\), in N.T. only here and #Ro 12:2 (the outward pattern in
contrast with the inward change \metamorphoÏ\). See #Php 2:6f.
for contrast between \schýma\ (pattern) and \morphý\ (form).
{According to your former lusts} (\tais proteron epithumiais\).
Associative instrumental case after \sunschýmatizomenoi\ and the
bad sense of \epithumia\ as in #4:2; 2Pe 1:4; Jas 1:14f. {In the
time of your ignorance} (\en týi agnoiŠi humÏn\). "In your
ignorance," but in attributive position before "lusts." \Agnoia\
(from \agnoeÏ\, to be ignorant) is old word, in N.T. only here,
#Ac 3:17; 17:30; Eph 4:18.

1:15 {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 \sunschýmatizomenoi\). "But
according to the holy one calling you or who called you" (first
aorist articular participle of \kaleÏ\, to call). God is our
standard or pattern (\kata\), not our lusts. {Be ye yourselves
also holy} (\kai autoi hagioi genýthýte\). 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 \anastrophý\ (manner of life) see verse #18;
2:12; 3:1-16; Jas 3:13; 2Pe 2:7. Peter uses \anastrophý\ 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).

1:16 {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
\graphÏ\). 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.

1:17 {If ye call} (\ei epikaleisthe\). Condition of first class
and present middle indicative of \epikaleÏ\, to call a name on,
to name (#Ac 10:18). {As Father} (\patera\). Predicate
accusative in apposition with \ton--krinonta\. {Without respect
of persons} (\aprosÏpolýmptÏs\). Found nowhere else except in the
later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative
and \prosÏpolýmptýs\ (#Ac 10:34. See #Jas 2:9 for
\prosÏpolýmpteÏ\ and #1:1 for \prosÏpolýmpsia\) from \prosÏpon
lambanÏ\ (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} (\anastraphýte\). Second aorist passive imperative
of \anastrephÏ\, metaphorical sense as in #2Co 1:12; 2Pe 2:18.
{The time} (\ton chronon\). Accusative case of extent of time.
{Of your sojourning} (\týs paroikias humÏn\). 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 \paroikeÏ\, 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
phobÏi\). Emphatic position at beginning of the clause with
\anastraphýte\ at the end.

1:18 {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} (\elutrÏthýte\). First aorist passive indicative of
\lutroÏ\, 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 52:3f. {Not with corruptible things} (\ou phthartois\).
Instrumental case neuter plural of the late verbal adjective from
\phtheirÏ\ to destroy or to corrupt, and so perishable, in N.T.
here, verse #23; 1Co 9:25; 15:53f.; Ro 1:23. \ArguriÏi ý
chrusiÏi\ (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 týs mataias
humÏn anastrophýs\). "Out of" (\ek\), and so away from, the
pre-Christian \anastrophý\ 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 \cheiropoiýtou\ in #Eph 2:11
(Robertson, _Grammar_, p. 777), like the French idiom. This
double compound verbal adjective (\pater, para, didÏmi\), 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 15:2ff.), but the reference here seems mainly
to Gentiles (#1Pe 2:12).

1:19 {But with precious blood} (\alla timiÏi haimati\).
Instrumental case of \haima\ after \elutrÏthýte\ (repeated from
verse #18). Peter here applies the old adjective \timios\ (from
\timý\, 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} (\hÏs 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 53:7f. 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} (\amÏmou\). Without (alpha privative) spot
(\mÏmos\) 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.

1:20 {Who was foreknown indeed} (\proegnÏsmenou men\). Perfect
passive participle (in genitive singular agreeing with
\Christou\) of \proginÏskÏ\, old verb, to know beforehand (#Ro
8:29; 2Pe 3:17). See \prognÏsin theou\ in verse #2. {Before the
foundation of the world} (\pro katabolýs kosmou\). This precise
curious phrase occurs in #Joh 17:24 in the Saviour's mouth of
his preincarnate state with the Father as here and in #Eph 1:4.
We have \apo katabolýs kosmou\ in #Mt 25:34 (\kosmou\ omitted in
#Mt 13:35); #Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8. \Katabolý\
(from \kataballÏ\) was originally laying the foundation of a
house (#Heb 6:1). The preincarnate Messiah appears in the
counsels of God also in #1Co 2:7; Col 1:26f.; Eph 1:9f.; 3:9-11;
Ro 16:25; 1Ti 1:9. {But was manifested} (\phanerÏthentos de\).
First aorist (ingressive) passive participle of \phaneroÏ\,
referring to the Incarnation in contrast with the preexistence of
Christ (cf. #Joh 1:31; 1Jo 3:5,8). {At the end of the times}
(\ep' eschatou tÏn chronÏn\). Like \ep' eschatou tÏn hýmerÏn\
(#Heb 1:2). The plural \chronoi\, doubtless referring to
successive periods in human history until the fullness of the
time came (#Ga 4:4). {For your sake} (\di' humŠs\). Proof of
God's love, not of their desert or worth (#Ac 17:30f.; Heb
11:39f.).

1:21 {Who through him are believers in God} (\tous di' autou
pistous eis theon\). Accusative case in apposition with \humŠs\
(you), "the through him (that is Christ as in #1:8; Ac 3:16)
believers (\pistous\ correct text of A B) in God." {Which raised}
(\ton egeiranta\). Accusative singular articular (agreeing with
\theon\) first aorist active participle of \egeirÏ\ (cf. \di'
anastaseÏs Iýsou\ in verse #3). {Gave glory to him} (\doxan
autÏi donta\). Second aorist active participle of \didÏmi\
agreeing also with \theon\. See Peter's speech in #Ac 3:13 about
God glorifying (\edoxasen\) Jesus and also the same idea by Peter
in #Ac 2:33-36; 5:31. {So that your faith and hope might be in
God} (\hÏste týn pistin humÏn kai elpida eis theon\). \HÏste\
with the infinitive (\einai\) and the accusative of general
reference (\pistin kai elpida\) is used in the N.T. as in the
_Koin«_ for either purpose (#Mt 10:1) or usually result (#Mr
4:37). Hence here result (so that is) is more probable than
design.

1:22 {Seeing ye have purified} (\hýgnikotes\). Perfect active
participle of \hagnizÏ\, old verb from \hagnos\ (pure), here with
\psuchas\ (souls), with \kardias\ (hearts) in #Jas 4:8 as in
#1Jo 3:3 of moral cleansing also. See the ceremonial sense of
the word as in LXX in #Joh 11:55; Ac 21:24,26; 24:18. {In your
obedience} (\en týi hupakoýi\). With repetition of the idea in
#1:2,14 (children of obedience). {To the truth} (\týs
aletheias\). Objective genitive with which compare #Joh 17:17,19
about sanctification in the truth and #2Th 2:12 about believing
the truth. There is cleansing power in the truth of God in
Christ. {Unfeigned} (\anupokriton\). Late and rare double
compound, here alone in Peter, but see #Jas 3:17; 2Co 6:6, etc.
No other kind of \philadelphia\ (brotherly love) is worth having
(#1Th 4:9; Heb 13:1; 2Pe 1:7). {From the heart fervently} (\ek
kardias ektenÏs\). Late adverb (in inscriptions, Polybius, LXX).
The adjective \ektenýs\ is more common (#1Pe 4:8).

1:23 {Having been begotten again} (\anagegennýmenoi\). Perfect
passive participle of \anagennaÏ\, which see in verse #2. {Not
of corruptible seed} (\ouk ek sporŠs phthartýs\). Ablative with
\ek\ as the source, for \phthartos\ see verse #18, and \sporŠs\
(from \speirÏ\ to sow), old word (sowing, seed) here only in
N.T., though \sporos\ in #Mr 4:26f., etc. For "incorruptible"
(\aphthartou\) see verse #4; 3:4. {Through the word of God}
(\dia logou theou\). See #Jas 1:18 for "by the word of truth,"
verse #25 here, and Peter's use of \logos\ in #Ac 10:36. It is
the gospel message. {Which liveth and abideth} (\zÏntos kai
menontos\). These present active participles (from \zaÏ\ and
\menÏ\) can be taken with \theou\ (God) or with \logou\ (word).
In verse #25 \menei\ is used with \rýma\ (word). Still in #Da
6:26 both \menÏn\ and \zÏn\ are used with \theos\. Either
construction makes sense here.

1:24 #24,25 Quotation from #Isa 40:6-8 (partly like the LXX,
partly like the Hebrew). {For} (\dioti\). As in verse #16 (\dia\
and \hoti\), "for that." So in #2:6. See a free use of this
imagery about the life of man as grass and a flower in #Jas
1:11. The best MSS. here read \autýs\ (thereof) after \doxa\
(glory) rather than \anthrÏpou\ (of man). {Withereth}
(\exýranthý\). First aorist (gnomic, timeless) passive indicative
of \xýrainÏ\ (see #Jas 1:11). {Falleth} (\exepesen\). Second
aorist (gnomic, timeless) active indicative of \ekpiptÏ\ (see
#Jas 1:11). In verse #25 note \eis humŠs\ (unto you) like \eis
humŠs\ in #1:4 (\humin\ dative).