Sprinkling (savtvcpov). Here in a passive sense—the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Num. xix. 19, 21. Compare Heb. ix. 18; xii. 24; Num. xix. 9, 18, where the water in which were the ashes of the red heifer is called tdwp pavticuod, water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament ren-
der water of separation. The word and its kindred verb occur only in Hebrews and Peter.
Cu. I.] THE FIRST GENERAL EPISTLE OF PETER. 629
Jesus Christ. The foreknowledge of the /uther, the sanc- tification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father foreknowing, the Son atoning, the Spirit applying the Son’s work in sanctifying. “The mystery of the Trinity and the economy of our salvation are intimated in this verse ” (Bengel).
Grace and peace (ydpus—elpzjvn). Pauline terms. See Rom. i. 7. The salutation is peculiar by the addition of be multi- plied, which occurs 2 Pet. i. 2; Jude 2, and nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, Dan. iv. 1 (Sept. iii. 31), and vi. 25. Professor Salmond observes: “If the Babylon from which Peter writes can be taken to be the literal Babylon (see on v. 13), it might be interesting to recall the epistles introduced by salutations so similar to Peter’s, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces.”
3. Blessed (eidoyntos). 0, well, Oyos, a word. Well- spoken-of ; praised ; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke i. 28): “ Blessed (edroynpeévn) art thou.” Com- pare the different word for blessed in Matt. v. 8, ete. (uaxdpioc), and see notes there. The style of this doxological phrase is Pauline. Compare 2 Cor. i. 8; Eph. 1. 3.
Hath begotten us again (avayevvijoas jpas). The verb is used by Peter only, and by him only here and ver. 23. It is in the aorist tense, and should be rendered, as Rev., begat ; be- cause regeneration is regarded as a definite historical act accom- plished once for all, or possibly because Peter regards the his- torical act of Christ’s resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Rom. vii. 4; vi. 8-11. .
Lively ({acav). Better, as Rev., literally rendering the
630 WORD STUDIES IN THE NEW TESTAMENT. [Cx 1.
participle, living: a favorite word with Peter. See i. 28; ii. 4, 5, 24; iv. 5,6; and compare Acts ix. 41, where Peter is the prominent actor; and x. 42, where he is the speaker.
Hope (éA7ida). Peter is fond of this word also (see i. 18, 21; iii. 5, 15), which, in classical Greek, lias the general signification of eapectancy, relating to evil as well as to good. Thus Plato speaks of living im evil hope (“ Republic,” i., 830); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come ; i.e., the expectation or apprehension. In the New Tes- tament the word always relates to a future good.
4. An inheritance («Anpovouiav). A Pauline word, from Kdjpos, a lot, and véwouat, to distribute. among themselves. Hence an inheritance is originally a portion which one receives by lot ina general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husband- men: ‘Let us seize on his inheritance” (Matt. xxi. 38); of Abraham in Canaan: “God gave him none ¢nheritance” (Acts vii. 5); “an eternal enheritance” (Heb. ix. 15).