1Pe 1:3-12 | RWP | e4.org | Blessed be ( ευλογητος ). No copula in the Greek ( εστω , let be, or εστιν , is, or ειη , may be). The verbal adjective (from ευλογεω ) occurs in the N.T. only of God, as in the LXX ( ). See also ; . The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του κυριου ημων Ιησου Χριστου ). This precise language in ; ; and part of it in ; . See for similar language by Jesus. Great ( πολυ ). Much. Begat us again ( αναγεννησας ημας ). First aorist active articular ( ο , who) participle of αναγενναω , 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 . "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used αναγεννησις for παλινγενεσια ( ). If ανωθεν in 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 ( εις ελπιδα ζωσαν ). Peter is fond of the word "living" (present active participle of ζαω ) as in ; , , ; , . The Pharisees cherished the hope of the resurrection ( ), but the resurrection of Jesus gave it proof and permanence ( , ). It is no longer a dead hope like dead faith ( , ). This revival of hope was wrought "by the resurrection of Jesus Christ" ( δια αναστασεως ). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

‏ 1 Peter 1:3-12

Blessed be ( ευλογητος ). No copula in the Greek ( εστω, let be, or εστιν, is, or ειη, may be). The verbal adjective (from ευλογεω ) 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 ( ο θεος κα πατηρ του κυριου ημων Ιησου Χριστου ). 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 ( πολυ ). Much.

Begat us again ( αναγεννησας ημας ). First aorist active articular ( ο, who) participle of αναγενναω, 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 αναγεννησις for παλινγενεσια (Tit 3:5). If ανωθεν 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 ( εις ελπιδα ζωσαν ). Peter is fond of the word "living" (present active participle of ζαω ) 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" ( δια αναστασεως ). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

Unto an inheritance ( εις κληρονομιαν ). Old word (from κληρονομος, 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 ( αφθαρτον ). Old compound adjective (alpha privative and φθειρω, to corrupt), imperishable. So many inheritances vanish away before they are obtained.

Undefiled ( αμιαντον ). Old verbal adjective (note alliteration) from alpha privative and μιαινω, to defile, without defect or flaw in the title, in N.T. only here, Jas 1:27; Heb 13:4.

That fadeth not away ( αμαραντον ). Alliterative and verbal adjective again from alpha privative and μαραινω (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 ( τετηρημενην ). Perfect passive participle of τηρεω, 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" ( αποκειμενην ) occurs.

For you ( εις υμας ). More graphic than the mere dative.

By the power of God ( εν δυναμε θεου ). No other δυναμις (power) like this (Col 1:3).

Are guarded ( φρουρουμενους ). Present (continuous process) passive articular ( τους ) participle of φρουρεω, to garrison, old verb (from φρουρος 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 ( δια πιστεως ). Intermediate agency ( δια ), the immediate being ( εν, in, by) God's power.

Unto a salvation ( εις σωτηριαν ). Deliverance is the goal ( εις ) of the process and final salvation here, consummation as in 1Th 5:8, from σωτηρ (Saviour, from σωζω, to save).

Ready ( ετοιμην ). Prepared awaiting God's will (Ga 3:23; Ro 8:18).

To be revealed ( αποκαλυφθηνα ). First aorist passive infinitive of αποκαλυπτω, to unveil. Cf. Col 3:4 for φανεροω (to manifest) in this sense.

In the last time ( εν καιρω εσχατω ). 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.

Wherein ( εν ω ). This translation refers the relative ω to καιρω, but it is possible to see a reference to Χριστου (verse 3) or to θεου (verse 5) or even to the entire content of verses 3-5. Either makes sense, though possibly καιρω is correct.

Ye greatly rejoice ( αγαλλιασθε ). Present middle indicative (rather than imperative) of αγαλλιαομα, late verb from αγαλλομα, to rejoice, only in LXX, N.T., and ecclesiastical literature as in Mt 5:12.

Now for a little while ( ολιγον αρτ ). Accusative case of time ( ολιγον ) 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 ( ε δεον ). Present active neuter singular participle of δε (it is necessary). Some MSS. have εστιν after δεον (periphrastic construction). Condition of first class.

Though ye have been put to grief ( λυπηθεντες ). First aorist passive participle (concessive circumstantial use) of λυπεω, to make sorrowful (from λυπη, sorrow), old and common verb. See 2Co 6:10.

In manifold temptations ( εν ποικιλοις πειρασμοις ). Just the phrase in Jas 1:2, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use ποικιλος (varied).

The proof of your faith ( το δοκιμιον υμων της πιστεως ). The identical phrase in Jas 1:3 and probably derived from there by Peter. See there for discussion of το δοκιμιον (the test or touchstone of faith).

Being more precious ( πολυτιμοτερον ). No word for "being" ( ον ) in the Greek. The secondary uncials have πολυ τιμιωτερον. The text is the comparative of πολυτιμος, late adjective (Plutarch) from πολυ and τιμη (of great price) as in Mt 13:46.

Than gold ( χρυσιου ). Ablative case after the comparative adjective.

That perisheth ( του απολλυμενου ). Present middle articular participle of απολλυμ to destroy. Even gold perishes (wears away).

Though it is proved by fire ( δια πυρος δε δοκιμαζομενου ). Present passive articular participle (in the ablative like χρυσιου ) of δοκιμαζω (common verb for testing metals) with δε, 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 ( ινα ευρεθη ). Purpose clause with ινα and the first aorist passive subjunctive of ευρισκω, 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 ( εις επαινον κα δοξαν κα τιμην ). 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 ( εν αποκαλυψε Ιησου Χριστου ). 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).

Whom ( ον ). Relative referring to Christ just before and accusative case, object of both ιδοντες and αγαπατε (ye love).

Not having seen ( ουκ ιδοντες ). Second aorist active participle of οραω, to see, with ουκ rather than μη because it negatives an actual experience in contrast with μη ορωντες (though not seeing, hypothetical case). On whom ( εις ον ) with πιστευοντες common construction for "believing on" ( πιστευω εις ). 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 ( αγαλλιατε ). Same form as in verse 6, only active here instead of middle.

With joy ( χαρα ). Instrumental case (manner).

Unspeakable ( ανεκλαλητω ). Late and rare double compound verbal (alpha privative and εκλαλεω ), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" ( ανεκδιηγητος ) gift (2Co 9:15, here alone in N.T.).

Full of glory ( δεδοξασμενη ). Perfect passive participle of δοξαζω, to glorify, "glorified joy," like the glorified face of Moses (Ex 34:29ff.; 2Co 3:10.

Receiving ( κομιζομενο ). Present middle participle of κομιζω, old verb, to receive back, to get what is promised (5:4; Heb 10:36).

The end of your faith ( το τελος της πιστεως ). 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 ( σωτηριαν ψυχων ). No "even" in the text, just the accusative of apposition with τελος, viz., final salvation.

Concerning which salvation ( περ ης σωτηριας ). Another relative clause (taking up σωτηρια from verse 9 and incorporating it) in this long sentence (verses 3-12, inclusive, all connected by relatives). Peter lingers over the word σωτηρια (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace.

Sought ( εξεζητησαν ). First aorist active indicative of εκζητεω, to seek out (Ac 15:17), late and rare compound, only in LXX and N.T. save once in Aristides.

Searched diligently ( εξηραυνησαν ). First aorist active indicative of εξεραυναω, old and common compound ( εξερευναω ), 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 ( περ της εις υμας χαριτος ). "Concerning the for you grace" (meant for you).

Searching ( εραυνωντες ). Present active participle of εραυναω, late form for older ερευναω (both in the papyri), uncompounded verb (Joh 7:52), the compound occurring in verse 10 above.

What time or what manner of time ( εις τινα η ποιον καιρον ). Proper sense of ποιος (qualitative interrogative) kept here as in 1Co 15:35, Ro 3:27, though it is losing its distinctive sense from τις (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 ( το εν αυτοις πνευμα Χριστου ). 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 ( εδηλου ). Imperfect active of δηλοω, to make plain, "did keep on pointing to," though they did not clearly perceive the time.

When it testified beforehand ( προμαρτυρομενον ). Present middle participle of προμαρτυρομα, 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 πνευμα 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 ( τα εις Χριστον παθηματα ). "The sufferings for (destined for) Christ" like the use of εις in verse 10 ( εις υμας for you).

The glories that should follow them ( τας μετα ταυτα δοξας ). "The after these things (sufferings) glories." The plural of δοξα 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.

To whom ( οις ). 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 ( απεκαλυφθη ). First aorist passive indicative of αποκαλυπτω, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.

Did they minister ( διηκονουν ). Imperfect active of διακονεω, old verb, to minister, "were they ministering."

Have been announced ( ανηγγελη ). Second aorist passive indicative of

anaggello, to report, to bring back tidings (Joh 4:25).

Through them ( δια των ). Intermediate agent ( δια ), "the gospelizers" ( των ευαγγελισαμενων, articular first aorist middle participle of ευαγγελιζω, to preach the gospel).

By the Holy Ghost ( πνευματ αγιω ). Instrumental case of the personal agent, "by the Holy Spirit" (without article).

Sent forth from heaven ( αποσταλεντ ). Second aorist passive participle of αποστελλω in instrumental case agreeing with πνευματ αγιω (the Spirit of Christ of verse 11.

Desire ( επιθυμουσιν ). Eagerly desire (present active indicative of επιθυμεω, to long for).

To look into ( παρακυψα ). First aorist active infinitive of παρακυπτω, 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.