Called (xadécavros). Also used of the divine invitation, eee, 32 ei Os y 10.
To glory and virtue (dda 5d&n Kal aperh). Lit., and prop- erly, by his own glory and virtue, though some read 61a do€ns Kai apetas, through glory and virtue. ev. adopts the former. The meaning is much the same in either case.
His own (id/a). Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is some- times used merely as a possessive pronoun, and mostly so in Peter (Pet ii; 5; 2 Pet. it..16, 22, etc).
Virtue. See on 1 Pet. ii. 9. Used by Peter only, with the exception of Philip. iv. 8. The original classical sense of the word had no special moral import, but denoted excellence of any kind—bravery, rank, nobility ; also, excellence of land, ani- nals, things, classes of persons. Paul seems to avoid the term, using it only once.
On glory and virtue Bengel says, “the former indicates his natural, the latter his moral, attributes.”
4. Whereby (& av). Lit., through which; viz., his glory
678 WORD STUDIES IN THE NEW TESTAMENT. [Cu. I.
and virtue. Note the three occurrences of did, through, in vv. 3, 4.
Are given (SeSepntat). Middle voice ; not passive, as CVs: Hence Reyv., correctly, he hath granted. See on ver. 3.
Exceeding great and precious promises. Rev., his ex- ceeding great, etc., by way of rendering the definite article, Ta.
Precious (ria). The word occurs fourteen times in the New Testament. In eight instances itis used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Peta: 7, of tried faith; 1 Pet. i. 19, of the blood of Christ ; and here, of God’s promises.
Promises (érayyé\yata). Only in this epistle. In classical Greek the distinction is made between érayyéApata, promises voluntarily or spontaneously made, and bTocyéoes, promises made in response to a petition.
Might be partakers (yévyoIe xowwvoi). Rev., more cor- rectly, may become, conveying the idea of a growth. See note on Kowavos, partaker, 1 Pet. v. 1; and compare Heb. xii. 10.
Having escaped (dzoguyévtes). Only in this epistle. To escape by flight.
Through lust (év ézuuuia). Rev. renders by lust, as the instrument of the corruption. Others, n lust, as the sphere of the corruption, or as that in which it is grounded.
5. Beside this (av7o todr0). Wrong. Render, for this very cause, as Rey. Lit., this very thing. Just as ti, what? has come to mean why? So the strengthened demonstrative ac- quires the meaning of wherefore, for this very cause.
Giving all diligence (cvovdiy racav rapecevéyKavtes). The verb occurs only here in New Testament, and means, liter-
Ca. 1.) THE SECOND GENERAL EPISTLE OF PETER. 679
ally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.
Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add (émruyopnyjcate) is derived from Yopos, chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and mainten- ance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or provid- ing. The verb is used by Paul (2 Cor. ix. 10; Gal. iii. 5; Col. ii. 19), and is rendered minister (A. V.), supply (Rev.); and the simple verb yopnyéo, minister, occurs 1 Petsiv. 11392 Cor. ix. 10. Here the Rev., properly, renders supply.
To your faith (é 74 wicte). The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: “an increase by growth, not by external junction ; each new grace springing out of, attempting, and perfecting the other.” ender, therefore, as Rev. Jn your faith supply virtue, and in your virtue knowledge, ete.