θέλων ζωὴν ἀγαπᾶ.,
~ , σαν ἀπὸ κακοῦ, καὶ χεί 3 , Ν σάτω εἰρήνην, καὶ δι ους, καὶ ὦτα αὐτοῦ
ποιοῦντας κακά.
τὸν δὲ φόβον ad
ΠΠ. καὶ ἰδεῖν ἡμέρας dya as, Ay τοῦ μὴ λαλῆσαι σάτω ἀγαθόν : Φθαλμοὶ Ku πρόσωπον ὑμᾶς,
A ‘ ἀπὸ κακοῦ καὶ ποιη ΄ > , oe > ωξάτω αὐτήν, ὅτι ὁ 3 / 7 A eis δέησιν αὐτῶν" A , καὶ Tis 6 κακώσων
otal! γένοισθε” GX Nei καὶ πάσχοιτεδι 4
τῶν μὴ φοβηθῆτε
1 For ζηλωταὶ three secondary uncials substitute µιµηται. 2 Codex Vaticanus is alone in reading γένοισθε for γενησθε (the first hand of
Codex Sinaiticus has γενεσθαι).
duced by mere γάρ as familiar. The lips of Christians who wish to love life must be free from cursing and from guile as were Christ’s (cf. Isa. apud ii. 23). If Jehovah is to hear their petition as He heard Christ’s they also must turn from evil and do good (cf. ἀγαθοποιεῖν above) seeking peace within and without the Church.
Ver. 10. Peter omits the rhetorical question τίς ἐστιν ἄνθρωπος, which in- troduces 6 θέλων in the original (LXX = Hebrew) but is influenced by it in the substitution of the third for the second person throughout. The change of ἀγαπῶν (= Hebrew) to ἀγαπᾶν καὶ τε- moves the barbarisms θέλων ζωήν and ἀγαπῶν ἰδεῖν (= Hebrew) and secures the balance between the clauses disturbed by the omission of the opening words.— ἰδεῖν ἡμ. ἀγαθάς is the natural sequel of the alteration of the original (days to see good), which is already found in the LXX (np. t. ἀγαθάς). ζωήν = earthly life in the original corresponding to days. The text adopted by Peter makes it mean eternal life, parallel good days. Only with this interpretation is the quotation pertinent to his exhortation: cf. that ye might inherit blessing (ο) with fellow-inheritors of the grace of life (7).— παυσάτω, κ.τ.λ., parallel ph... λοιδορίαν (9); cf. ii. 22 f.
Ver. 12. πρόσωπον Κυρίου, ‘$ehovah’s face, i.e., wrath (Targum, the face of Fehovah was angry) as the fol- lowing clause, to cut off the remembrance of them... shows; cf. Lam. iv. 16; Ps. xxi. g. But Peter stops short and leaves room for repentance.
Ver. 13. κακώσων echoes ποιοῦν- τας κακά (as ηλ. τοῦ ay. echoes ποιησάτω ἀγαθόν) ; but the phrase comes also from O.T.: Isa. 1. 9, Κύριος Bon- θήσει µοι " τίς κακώσει µε;- τοῦ aya-
800 ζηλωταὶ. The phrase sums up ver. 11. All that was good in Judaism, however it may have been perverted, finds its fulfilment in the new Israel (Rom. x. 2). Some Jews were zealots, boasting their zeal for the Lord or His Law, like Phinehas and the Hasmonaeans (x Macc. ii. passim) : all Christians should be zea- lots for that which is good. So Paul says of himself as Pharisee that he was a zealot for his ancestral traditions (Gal. i. 14). For him as for the colleague of Simon the Zealot the word retained a flavour of its technical sense; cf. Tit. ii. 14, that He might cleanse for Himself a peculiar people, zealot of good (καλῶν) works ; cf. similar use of ἀφωρισμένος = Pharisee
(Rom. i. τ). τοῦ ay. in emphatic posi- tion. Ver. 14. ἀλλ. os peewee
Nay if ye should actually suffer—if some one, despite the prophet (13), should harm you—for the sake of righteousness, blessed ave ye. Peter appeals to the saying, µακάριοι of δεδιωγµένοι ἕνεκεν δικαι- οσύνης (Matt. ν. το).--πάσχοιτε, εἰ with optative (cf. 17, et θέλοι) is used to represent anything as generally possible without regard to the general or actual situation at the moment (Blass, Grammar, Ρ. 213). The addition of καί implies that the contingency is unlikely to occur and is best represented by an emphasis on should. The meaning of the verb is de- termined by κακώσων above, if ye should be harmed, i.e, by persons unspecified (αὐτῶν). δικαιοσύνην perhaps sug- gested ζηλωταί, cf. 1 Macc. il. 27-29, was 6 ζηλῶν τῷ vonw. . . ἐξελθέτω . . . τότε κατέβησαν πολλοὶ ζητοῦντες Six. καὶ κρίµα.- τὸν δὲ φόβον ... ὑμῶν. An adaptation of Isa. viii. 12 f. LXX, τὸν δὲ φόβον αὐτοῦ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε’ κύριον αὐτὸν ἁγιάσατε καὶ αὐτός ἔσται σου φόβος. The scripture