2:1 {Putting away therefore} (\apothemenoi oun\). Second aorist
middle participle of \apotithými\, old and common verb, in
metaphorical sense either to cleanse defilements (#3:21; Jas
1:21) or to put off clothing (#Ro 13:12; Col 3:5ff.; Eph 4:22).
Either sense suits here. Therefore (\oun\) because of the new
birth (#1:23) and the new life demanded. {Wickedness}
(\kakian\). This old word, from \kakos\ (evil), in the ancients
meant vice of any kind and note \pŠsan\ (all) here. {Guile}
(\dolon\). Old word (from \delÏ\, to catch with bait), deceit.
{Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the
best MSS. See #1:22 (\anupokriton\) and #Mr 7:6f. for Christ's
denunciation of hypocrites which the disciples did not
understand, including Peter (#Mt 15:16ff.). {Envies}
(\phthonous\). Genuine here, not \phonous\ (murders), as B has
it. For the word see #Mt 27:18. {Evil speakings} (\katalalias\).
Late word (from \katalalos\, defamer, #Ro 1:30), in N.T. only
here and #2Co 12:20. "Backbitings." For verb see #2:12.

2:2 {As newborn babes} (\hÏs artigennýta brephý\). \Brephos\, old
word, originally unborn child (#Lu 1:41-44), then infant (#Lu
2:12), here figuratively, like \nýpioi\. \Artigennýta\ is a late
and rare compound (Lucian, imperial inscription) from \arti\ and
\gennaÏ\, with evident allusion to \anagegennýmenoi\ in #1:23,
probably meaning that they were recent converts, possibly slight
proof that the Epistle written before Romans by Paul (Kuhl).
{Long for} (\epipothýsate\). First aorist (constative) active
imperative of \epipotheÏ\, old verb for intense yearning (#Php
2:26). {The spiritual milk which is without guile} (\to logikon
adolon gala\). \Gala\ is old word for milk as in #1Co 9:7 and as
metaphor in #1Co 3:2. \Adolos\ is an old compound (here alone in
N.T.) adjective (alpha privative and \dolos\ deceit),
unadulterated milk which, alas, is so hard to get. \Logikon\ is
an old adjective in \-ikos\, from \logos\ (reason, speech), in
N.T. only here and #Ro 12:1, used here with allusion to \logou\
(#1:23) and \rýma\ (#1:25), "the sincere milk of the word"
("the milk belonging to the word," either the milk which is the
word or the milk contained in the word, that is Christ). So Bigg
holds. But in #Ro 12:1 Paul uses \logikon\ in the sense of
"rational" or "spiritual," and that idea is possible here as Hort
holds. In the Pelagia legend (Usener) we have the phrase \tÏn
logikÏn probatÏn tou Christou\ (the spiritual or rational sheep
of Christ). {That ye may grow thereby} (\hina en autÏi
auxýthýte\). Purpose clause with \hina\ and the first aorist
passive subjunctive of \auxanÏ\, old and common verb to grow. See
this same metaphor in #Col 2:19; Eph 4:15. Peter uses the word
of God as the food for growth, especially for babes in Christ,
not emphasizing the distinction from solid food (\brÏma\) made in
#1Co 3:2; Heb 5:13. Salvation (\sÏtýrian\) here is final
salvation.

2:3 {If ye have tasted} (\ei egeusasthe\). Condition of first
class with \ei\ and first aorist middle indicative of \geuÏ\ in
figurative sense as in #Heb 6:4f. "A taste excites the appetite"
(Bengel). {Gracious} (\chrýstos\). Quotation from #Ps 34:8. The
Hebrew for the LXX \chrýstos\ is simply _tobh_ (good). Plato used
the word for food also, and Peter carries out the metaphor in
\gala\ (milk) as in #Lu 5:39.

2:4 {Unto whom} (\pros hon\). The Lord, carrying on the imagery
and language of the Psalm. {Coming} (\proserchomenoi\). Present
middle participle masculine plural of \proserchomai\
(\proselthate\ in the Psalm) agreeing with the subject of
\oikodomeisthe\. {A living stone} (\lithon zÏnta\). Accusative
case in apposition with \hon\ (whom, the Lord Christ). There is
apparent an intentional contradiction between "living" and
"stone." Cf. "living hope" in #1:3 and "living word" in #1:23.
{Rejected indeed of men} (\hupo anthrÏpÏn men
apodedokimasmenon\). Perfect passive participle of \apodokimazÏ\,
old verb to repudiate after test (#Lu 9:22), in the accusative
case agreeing with \lithon\. {But with God} (\para de theÏi\).
"By the side of God," as he looks at it, in contrast with the
rejection "by men" (\hupo anthrÏpÏn\). {Elect} (\eklekton\). From
#Isa 28:6 as in \entimon\ (precious, for which see #Lu 7:2)
rather than \dokimon\ (proved) expected after \apodedokimasmenon\
as meaning far more in God's sight, "a pre-eminence of position
with" (Hort).

2:5 {Ye also as living stones} (\kai autoi hÏs lithoi zÏntes\).
Peter applies the metaphor about Christ as the living stone to
the readers, "ye yourselves also." {Are built up a spiritual
house} (\oikodomeisthe oikos pneumatikos\). Present passive
indicative second person plural of \oikodomeÏ\, the very verb
used by Jesus to Peter in #Mt 16:18 (\oikodomýsÏ\) of building
his church on the rock. If the metaphor of a house of living
stones seems "violent" (Vincent), it should be remembered that
Jesus employed the figure of a house of believers. Peter just
carried it a bit farther and Paul uses a temple for believers in
one place (#1Co 3:16) and for the kingdom of God in general
(#Eph 2:22), as does the author of Hebrews (#Heb 3:6). This
"spiritual house" includes believers in the five Roman provinces
of #1:1 and shows clearly how Peter understood the metaphor of
Christ in #Mt 16:18 to be not a local church, but the church
general (the kingdom of Christ). {To be a holy priesthood} (\eis
hierateuma hagion\). Late word (from \hierateuÏ\, to serve as
priest, #Lu 1:8 alone in N.T.), in LXX (#Ex 19:6), in N.T. only
here and verse #9, either the office of priest (Hort) or an
order or body of priests. At any rate, Peter has the same idea of
#Rev 1:6 (\hiereis\, priests) that all believers are priests
(#Heb 4:16) and can approach God directly. {To offer up}
(\anenegkai\). First aorist active infinitive (of purpose here)
of \anapherÏ\, the usual word for offering sacrifices (#Heb
7:27). Only these are "spiritual" (\pneumatikas\) as pictured
also in #Heb 13:15f. {Acceptable} (\euprosdektous\). Late
(Plutarch) double compound verbal adjective (\eu, pros,
dechomai\) as in #2Co 6:2.

2:6 {It is contained} (\periechei\). Present active (here
intransitive, to contain, only N.T. example) of \periechÏ\, old
verb, to surround, transitive in #Lu 5:9 to seize (only other
N.T. example). The formula with \periechei\ is in Josephus
(_Ant_. XI. 7). This Scripture (\en graphýi\) is #Isa 28:16 with
some changes. Peter had in verse #4 already quoted \eklekton\
and \entimon\. Now note \akrogÏniaion\ (a chief corner stone), a
word apparently invented by Isaiah (from \akros\, highest, and
\gÏniaios\, Attic word for corner stone). Paul in #Eph 2:20 uses
the same word, making Christ the chief corner stone (the only
other N.T. example). In Isaiah the metaphor is rather a
foundation stone. Peter and Paul make it "the primary foundation
stone at the structure" (W. W. Lloyd). {On him} (\ep' autÏi\).
That is, "on it" (this corner stone, that is, Christ). {Shall not
be put to shame} (\ou mý kataischunthýi\). Strong negatives \ou
mý\ with first aorist passive subjunctive of \kataischunÏ\, old
verb, to put to shame (#Ro 5:5).

2:7 {The preciousness} (\hý timý\). Or "the honour." Explanation
of \entimon\ and \ou mý kataischunthýi\ and only true "for you
which believe" (\tois pisteuousin\ ethical dative of articular
present active participle of \pisteuÏ\ to believe). {But for such
as disbelieve} (\apistousin de\). Dative present active
participle again of \apisteÏ\, opposite of \pisteuÏ\ (#Lu
24:11). {Was made the head of the corner} (\egenýthý eis
kephalýn gÏnias\). This verse is from #Ps 118:22 with evident
allusion to #Isa 28:16 (\kephalýn gÏnias=akrogÏniaion\). See #Mt
21:42; Mr 12:10; Lu 20:17, where Jesus himself quotes #Ps
118:22 and applies the rejection of the stone by the builders
(\hoi oikodomountes\, the experts) to the Sanhedrin's conduct
toward him. Peter quoted it also (and applied it as Jesus had
done) in his speech at the Beautiful Gate (#Ac 4:11). Here he
quotes it again to the same purpose.

2:8 {And} (\kai\). Peter now quotes #Isa 8:14 and gives a new
turn to the previous quotation. To the disbelieving, Christ was
indeed "a stone of stumbling (\lithos proskommatos\) and rock of
offence (\petra skandalou\)," quoted also by Paul in #Ro 9:32f.,
which see for discussion. \Proskomma\ (from \proskoptÏ\, to cut
against) is an obstacle against which one strikes by accident,
while \skandalon\ is a trap set to trip one, but both make one
fall. Too much distinction need not be made between \lithos\ (a
loose stone in the path) and \petra\ (a ledge rising out of the
ground). {For they} (\hoi\). Causal use of the relative pronoun.
{Stumble at the word, being disobedient} (\proskoptousin tÏi
logÏi apeithountes\). Present active indicative of \proskoptÏ\
with dative case, \logÏi\, and present active participle of
\apeitheÏ\ (cf. \apistousin\ in #2:7) as in #3:1. \TÏi logÏi\
can be construed with \apeithountes\ (stumble, being disobedient
to the word). {Whereunto also they were appointed} (\eis ho kai
etethýsan\). First aorist passive indicative of \tithými\. See
this idiom in #1Ti 2:7. "Their disobedience is not ordained, the
penalty of their disobedience is" (Bigg). They rebelled against
God and paid the penalty.

2:9 {But ye} (\humeis de\). In contrast with the disobedient
ones. {An elect race} (\genos eklekton\). From #Isa 43:20. The
blood relation of the spiritual Israel (not the Jewish race)
through the new birth (#1:23). {A royal priesthood} (\basileion
hierateuma\). From #Ex 19:6 (cf. #Re 1:6; 5:10). The official
in Christian churches is \presbuteros=episcopos\, not \hiereus\.
We are all \hiereis\ (priests). Cf. #2:5. {A holy nation}
(\ethnos hagion\). Also from #Ex 19:6, but here applied, not to
the national Israel, but to the spiritual Israel of believers
(both Jews and Gentiles). {A people for God's own possession}
(\laos eis peripoiýsin\). The idea here occurs in #Ex 19:5; De
7:6; 14:2; 26:18, where we have \laos periousios\ as in #Tit
2:14 (alone in the N.T.), and in #Mal 3:17 we find \eis
peripoiýsin\ (for a possession). \Periousios laos\ is a people
over and above the others and \peripoiýsis\ is a possession in a
special sense (#Eph 1:14). See Paul's use of \periepoiýsato\ in
#Ac 20:28. The old rendering, "a peculiar people," had this idea
of possession, for "peculiar" is from _pecus_ (Latin for flock).
{That ye may shew forth} (\hopÏs exaggeilýte\). Purpose clause
with \hopÏs\, rather than \hina\, with the first aorist active
subjunctive of \exaggellÏ\, old verb, to tell out, here alone in
N.T. {The excellencies} (\tas aretas\). From #Isa 43:21. Old
word for any preeminence (moral, intellectual, military), often
for "virtue," but not in that sense in the O.T. or the N.T. The
word has the sense of moral worth in #2Pe 1:3,5; Php 4:8; and
the Apocrypha. In Isaiah (here quoted) it means praise and glory
to God. So also #Isa 42:12. See #Ac 2:11 \ta megaleia tou
theou\ (the mighty works of God). {Darkness} (\skotous\).
Heathenism. {His marvellous light} (\to thaumaston autou phÏs\).
Christianity. For \thaumaston\ (from \thaumazÏ\) see #Mt 21:42.
For the change from heathenism to Christianity see #Col 1:12; Eph
5:8-14.

2:10 {Which in time past} (\hoi pote\). "Who once upon a time."
{No people} (\ou laos\). This phrase from #Hos 2:23. Note use of
\ou\ (not \oudeis\) with \laos\ like Hebrew negative. {Which had
not obtained mercy} (\hoi ouk eleýmenoi\). Perfect passive
articular participle of \eleeÏ\ and the emphatic negative \ou\,
with which compare Paul's use of #Ho 1; 2 in #Ro 9:25, which
may have been known to Peter or not. {But now have obtained
mercy} (\nun de eleýthentes\). Change to first aorist passive
participle from "the long antecedent state" to "the single event
of conversion which ended it" (Hort).

2:11 {As sojourners and pilgrims} (\hÏs paroikous kai
parepidýmous\). This combination from the LXX (#Ge 33:4; Ps
39:13). See #1:1 for \parepidýmos\ and #1:17 for \paroikia\
and #Eph 2:19 for \paroikos\ (only there and here in N.T.,
Christians whose fatherland is heaven). {To abstain from}
(\apechesthai\). Present middle (direct) infinitive of \apechÏ\,
old verb, to hold back from (#1Th 4:3). In indirect command (to
keep on abstaining from) after \parakalÏ\ (I beseech). With the
ablative case \tÏn sarkikÏn epithumiÏn\, the grosser sins of the
flesh (for \sarkikos\ see #1Co 3:3) like the list in #4:3.
{Which} (\haitines\). "Which very ones." Like Latin _quippe qui_.
{War against the soul} (\strateuontai kata týs psuchýs\). Present
middle indicative of \strateuÏ\, to carry on a campaign (#Jas
4:1). See this struggle between the flesh and the spirit vividly
pictured by Paul in #Ga 5:16-24.

2:12 {Seemly} (\kalýn\). Predicate adjective with \anastrophýn\,
for which see #1:15,18. The Gentiles are on the watch for slips
in moral conduct by the Christians. {That} (\hina\). Final
conjunction with \doxasÏsin\ (they may glorify, first aorist
active subjunctive of \doxazÏ\, the purpose of the Christians
about the Gentiles. {Wherein} (\en hÏi\). "In what thing." {As
evil-doers} (\hÏs kakopoiÏn\). As they did and do, old word (from
\kakon\ and \poieÏ\, #Joh 18:30), in N.T. only here and verse
#14 in correct text. Heathen talk against us (\katalalousin\)
gleefully. {By your good works} (\ek tÏn kalÏn ergÏn\). "Out of
(as a result of) your good (beautiful) deeds." {Which they
behold} (\epopteuontes\). Present active participle of
\epopteuÏ\, old verb (from, \epoptýs\, overseer, spectator, #2Pe
1:16), to be an overseer, to view carefully, in N.T. only here
and #3:2. {In the day of visitation} (\en hýmerŠi episkopýs\).
From #Isa 10:33. Cf. its use in #Lu 19:44, which see for the
word \episkopý\ (from \episkopeÏ\, to inspect (#Heb 12:15).
Clear echo here of #Mt 5:16.

2:13 {Be subject to} (\hupotagýte\). Second aorist passive
imperative second person plural of \hupotassÏ\, to subject to, as
in #3:22. {Every ordinance of man} (\pasýi anthrÏpinýi ktisei\).
Dative case of old and common word \ktisis\ (from \ktizÏ\, to
create, to found), act of creation (#Ro 1:20), a creature or
creation (#Ro 1:25), all creation (#Col 1:15), an institution
as here (in Pindar so). For \anthrÏpinos\ (human) see #Jas 3:7.
Peter here approves no special kind of government, but he
supports law and order as Paul does (#Ro 13:1-8) unless it steps
in between God and man (#Ac 4:20). {For the Lord's sake} (\dia
ton kurion\). For Jesus' sake. That is reason enough for the
Christian not to be an anarchist (#Mt 22:21). The heathen were
keen to charge the Christians with any crime after Nero set the
fashion. "It should not be forgotten that, in spite of the fine
language of the philosophers, the really popular religions in
Greece and Rome were forms of devil-worship, intimately blended
with magic in all its grades" (Bigg). {As supreme} (\hÏs
huperechonti\). Dative singular of present active participle of
\huperechÏ\, old verb (intransitive), to stand out above (to have
it over), as in #Ro 13:1. It is not the divine right of kings,
but the fact of the king as the outstanding ruler.

2:14 {Unto governors} (\hýgemosin\). Dative again of \hýgemÏn\, a
leader (from \hýgeomai\, to lead), old and common word (#Mt
10:18). {As sent by him} (\hÏs di' autou pempomenois\). Present
passive participle of \pempÏ\. \Di' autou\ is "by God," as Jesus
made plain to Pilate; even Pilate received his authority
ultimately "from above" (#Joh 18:11). {For vengeance on
evil-doers} (\eis ekdikýsin kakopoiÏn\). Objective genitive with
\ekdikýsin\, for which see #Lu 18:7f. {For praise to them that
do well} (\epainon agathopoiÏn\). Objective genitive again,
\agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and
\poieÏ\ here only in N.T. Found in a magical papyrus.

2:15 {By well-doing} (\agathopoiountas\). Present active
participle of \agathopoieÏ\, only in LXX and N.T. (#Mr 3:4). In
accusative case agreeing with \humas\ understood, accusative of
general reference with \phimoin\, present active infinitive
(epexegetic infinitive after \to thelýma tou theou\, the will of
God), late and rare verb (from \phimos\ muzzle), as in #Mt
22:12. {The ignorance of foolish men} (\týn tÏn aphronÏn
anthrÏpÏn agnÏsian\). \AgnÏsia\ is late and rare word (in the
papyri) from alpha privative and \gnÏsis\ (knowledge), in N.T.
only here and #1Co 15:24 (disgraceful ignorance in both
instances). Note alliteration.

2:16 {As free} (\hÏs eleutheroi\). Note nominative again
connected with \hupotagýte\ in verse #13, not with \phimoin\ in
verse #14 (a parenthesis in fact). For this ethical sense of
\eleutheros\ see #Ga 4:26. {And not using your freedom} (\kai mý
echontes týn eleutherian\). "And not holding your liberty"
(present active participle of \echÏ\, with usual negative \mý\
with participle. {For a cloke of wickedness} (\hÏs epikalumma týs
kakias\). \Epikalumma\ (from \epikaluptÏ\ #Ro 4:7) is a rare
word (Aristotle, LXX) for veil, here only in N.T. and in
figurative sense for pretext to do wickedness under, a thing,
alas, that sometimes happens. {But as bondservants of God} (\all'
hÏs theou douloi\). Paul's proud title. There is no such thing as
absolute freedom (personal freedom), for that is anarchy. Cf. #Ro
6:22 "enslaved to God."

2:17 {Honour all men} (\pantas timýsate\). Not with the same
honour. Constative use of the aorist imperative. {Love the
brotherhood} (\týn adelphotýta agapŠte\). Present active
imperative of \agapaÏ\, keep on doing it. Note the abstract
\adelphotýs\ (from \adelphos\, brother) in the collective sense,
rare save in ecclesiastical literature, though in I Macc. 12:10;
IV Macc. 10:3, and in late papyri. It is a word for all
Christians. {Fear God} (\ton theon phobeisthe\). In both senses
of reverence and dread, and keep it up (present middle
imperative). {Honour the king} (\ton basilea timŠte\). Keep that
up also. A fine motto in this verse.

2:18 {Servants} (\hoi oiketai\). Note article with the class as
with \andres\ (#3:7), though not with \gunaikes\ (#3:1).
\Oiketýs\, old word from \oikos\ (house), means one in the same
house with another (Latin _domesticus_), particularly house
servants (slaves) in distinction from the general term \doulos\
(slave). "Ye domestics." See similar directions to Christian
servants (slaves) in #Col 3:22-25; Eph 6:5-7; 1Ti 6:1f.; Tit
2:9f. \Oiketýs\ in N.T. occurs only here, #Lu 16:13; Ac 10:7; Ro
14:4. {Be in subjection} (\hupotassomenoi\). Present middle
participle of \hupotassÏ\, common late compound to subject
oneself to one (#Lu 2:51). Either the participle is here used as
an imperative (so in #3:1,7) as in #Ro 12:16f., or the
imperative \este\ has to be supplied (Robertson, _Grammar_, p.
945). {To your masters} (\tois despotais\). Dative case of
\despotýs\, old word for absolute owner in contrast with
\doulos\. It is used also of God (#Lu 2:29; Ac 4:24,29) and of
Christ (#2Pe 2:1; Jude 1:4). \Kurios\ has a wider meaning and
not necessarily suggesting absolute power. {To the good and
gentle} (\tois agathois kai epieikesin\). Dative case also with
the article with class. For \epieikýs\ see on ÿJas 3:17. There
were slave-owners (masters) like this as there are housekeepers
and employers of workmen today. This is no argument for slavery,
but only a sidelight on a condition bad enough at its best. {To
the froward} (\tois skoliois\). "To the crooked." Old word, also
in #Lu 3:5; Ac 2:40; Php 2:15. Unfortunately there were
slave-holders as there are employers today, like this group. The
test of obedience comes precisely toward this group.

2:19 {For this is acceptable} (\touto gar charis\). "For this
thing (neuter singular \touto\, obedience to crooked masters) is
grace" (\charis\ is feminine, here "thanks" as in #Ro 7:25).
"Acceptable" calls for \euprosdekton\ (#2:5), which is not the
text here. {If a man endureth griefs} (\ei huopherei tis lupas\).
Condition of first class with \ei\ and present active indicative
of \hupopherÏ\, old verb, to bear up under, in N.T. only here,
#1Co 10:13; 2Ti 3:11. Note plural of \lupý\ (grief). {For
conscience toward God} (\dia suneidýsin theou\). Suffering is not
a blessing in and of itself, but, if one's duty to God is
involved (#Ac 4:20), then one can meet it with gladness of
heart. \Theou\ (God) is objective genitive. For \suneidýsis\
(conscience) see on ÿAc 23:1; 1Co 8:7. It occurs again in #1Pe
3:16. {Suffering wrongfully} (\paschÏn adikÏs\). Present active
participle of \paschÏ\ and the common adverb \adikÏs\, unjustly,
here alone in N.T. This is the whole point, made clear already by
Jesus in #Mt 5:10-12, where Jesus has also "falsely"
(\pseudomenoi\). See also #Lu 6:32-34.

2:20 {For what glory} (\poion gar kleos\). Qualitative
interrogative (what kind of glory). "What price glory?" \Kleos\
is old word from \kleÏ\ (\kaleÏ\, to call), report, praise,
glory, here only in N.T. {If ye shall take it patiently} (\ei
hupomeneite\). First-class condition with \ei\ and future active
indicative of \hupomenÏ\, for which see #Jas 1:12. Same
condition also in next sentence (\all' ei\, etc.). {When ye sin}
(\hamartanontes\). Present active participle of \hamartanÏ\
(continued repetition). {And are buffeted for it} (\kai
kolaphizomenoi\). Present passive participle of \kolaphizÏ\, late
word (from \kolaphos\ fist), only in N.T. (cf. #Mt 26:67) and
ecclesiastical writers. Repeated action again. No posing as a
martyr allowed here. Christians do sometimes deserve persecution,
as Jesus implied (#Mt 5:10-12). {When ye do well}
(\agathopoiountes\). Present active participle of \agathopoieÏ\
as in verse #15. {And suffer for it} (\kai paschontes\). Present
active participle of \paschÏ\ (verse #19). No "for it" in the
Greek here or in the previous sentence. {This is acceptable with
God} (\touto charis para theÏi\). "This thing (neuter) is thanks
(verse #19) by the side of (\para\) God (as God looks at it)."

2:21 {For hereunto were ye called} (\eis touto gar eklýthýte\).
First aorist indicative of \kaleÏ\, to call. They were called to
suffer without flinching (Hort), if need be. {Because} (\hoti\).
The fact that Christ suffered (\epathen\) lifts their suffering
to a new plane. {Leaving you an example} (\humin hupolimpanÏn
hupogrammon\). Present active participle of the late Ionic verb
\hupolimpanÏ\ (in the papyri) for the common \hupoleipÏ\, to
leave behind (under), here only in N.T. \Hupogrammos\ is also a
late and rare word (from \hupographÏ\, to write under), a
writing-copy for one to imitate, in II Macc. 2:28; Philo, Clement
of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49)
uses it of the copy-head at the top of a child's exercise book
for the child to imitate, including all the letters of the
alphabet. The papyri give many examples of \hupographý\ and
\hupographÏ\ in the sense of copying a letter. {That ye should
follow his steps} (\hina epakolouthýsýte tois ichnesin autou\).
Purpose clause with \hina\ and first aorist active subjunctive of
\epakoloutheÏ\, old verb, to follow closely upon, with the
associative-instrumental (#1Ti 5:10,24) or the locative here.
\Ichnos\ is old word (from \hikÏ\, to go), tracks, footprints, in
N.T. only here, #2Co 12:18; Ro 4:12. Peter does not mean that
Christ suffered only as an example (#1:18), but he did leave us
his example for our copying (#1Jo 2:6).

2:22 {Who did no sin} (\hos hamartian ouk epoiýsen\). Quotation
from #Isa 53:9. He has already expressed the sinlessness of
Christ in #1:19. The next clause is a combination of #Isa 53:9;
Zep 3:13. For "guile" (\dolos\) see verse #1. {Was found}
(\heurethý\). First aorist passive indicative of \heuriskÏ\.
Christ's guilelessness stood the test of scrutiny (Vincent), as
Peter knew (#Mt 26:60; Joh 18:38; 19:4,6).

2:23 {When he was reviled} (\loidoroumenos\). Present passive
participle of \loidoreÏ\, old verb (from \loidoros\, reviler,
#1Co 5:11) as in #Joh 9:28. {Reviled not again} (\ouk
anteloidorei\). Imperfect active (for repeated incidents) of
\antiloidoreÏ\, late and rare compound (Plutarch, Lucian, one
papyrus example with compound following the simplex verb as here,
Moulton and Milligan's _Vocabulary_), here only in N.T. Idiomatic
use of \anti\ (in turn, return, back). {Threatened not} (\ouk
ýpeilei\). Imperfect again (repeated acts) of \apeileÏ\, old
compound (from \apeilý\, threat, #Ac 9:1), in N.T. only here and
#Ac 4:17. {But committed himself} (\paredidou de\). Imperfect
active again (kept on committing himself) of \paradidÏmi\, to
hand over, usually of one to a judge, but here not of another (as
the Sanhedrin), but himself (supply \heauton\), for Jesus uses
this very idea in #Lu 23:46 as he dies. Jesus thus handed
himself and his cause over to the Father who judges righteously
(\tÏi krinonti dikaiÏs\, dative of present active articular
participle of \krinÏ\).

2:24 {Who his own self} (\hos autos\). Intensive pronoun with the
relative referring to Christ (note relatives also in verses
#22,23). {Bare our sins} (\anýnegken tas hamartias hýmÏn\).
Second aorist active indicative of \anapherÏ\, common verb of
bringing sacrifice to the altar. Combination here of #Isa 53:12;
De 21:23. Jesus is the perfect sin offering (#Heb 9:28). For
Christ's body (\sÏma\) as the offering see #1Co 11:24. "Here St.
Peter puts the Cross in the place of the altar" (Bigg). {Upon the
tree} (\epi to xulon\). Not tree here as in #Lu 23:31,
originally just wood (#1Co 3:12), then something made of wood,
as a gibbet or cross. So used by Peter for the Cross in #Ac 5:30;
10:39; and by Paul in #Ga 3:13 (quoting #De 21:23). {Having
died unto sins} (\tais hamartiais apogenomenoi\). Second aorist
middle participle of \apoginomai\, old compound to get away from,
with dative (as here) to die to anything, here only in N.T. {That
we might live unto righteousness} (\hina týi dikaiosunýi
zýsÏmen\). Purpose clause with \hina\ and the first aorist active
subjunctive of \zaÏ\ with the dative (cf. #Ro 6:20). Peter's
idea here is like that of Paul in #Ro 6:1-23, especially verses
#2,10f.). {By whose stripes ye were healed} (\hou tÏi mÏlÏpi
iathýte\). From #Isa 53:5. First aorist passive indicative of
\iaomai\, common verb to heal (#Jas 5:16) and the instrumental
case of \mÏlÏps\, rare word (Aristotle, Plutarch) for bruise or
bloody wound, here only in N.T. Cf. #1:18. Writing to slaves who
may have received such stripes, Peter's word is effective.

2:25 {For ye were going astray like sheep} (\ýte gar hÏs probata
planÏmenoi\). Brought from #Isa 53:6, but changed to
periphrastic imperfect indicative with \ýte\ and present middle
participle of \planaÏ\, to wander away. Recall the words of Jesus
in #Lu 15:4-7. {But are now returned} (\alla epestraphýte\).
Second aorist passive indicative of \epistrephÏ\, old verb, to
turn, to return (#Mt 10:13). {Unto the Shepherd and Bishop of
your souls} (\epi ton poimena kai episkopon tÏn psuchÏn humÏn\).
Jesus called himself the Good Shepherd (#Joh 10:11, and see also
#Heb 13:20). Here alone is Christ called our "Bishop"
(overseer). See both ideas combined in #Eze 34:11. Philo calls
God \Episcopos\. Jesus is also \Apostolos\ #Heb 3:1) and he
deserves all other titles of dignity that we can give him.