life, in which much of the N.T. was written. It will be noted that
* Words marked ! are found in LXX, ? in classical writers, in Papyri (for reff. see Comm.). ** Fg. Moulton, Proleg., pp. 97-8. But cf. note on II. 5 in Comm.
μα ων ο Μο
in four cases the so-called ἅπαξ λεγόμενα of 2 Peter are found both in the classics and in the vernacular. This suggests that most ordinary of all occurrences in the history of words, the passing of a word from the language of literature into the language of common speech. Again, the case of words such as ἁμώμητος, ἀργεῖν, etc., taken along with the fact that the study of colloquial Greek is in its infancy, suggests that caution is required in peremptorily condemning the use of certain words in 2 Peter as barbarisms. No less than sixteen words in the above list are found in Papyri.
(2) At the same time it is undoubtedly true that the style of 2 Peter is often rhetorical, and contains some most successful attempts after sonorous effect, (e.g., note the rhythm of 11. 4-9, and cf. the re- marks of Mayor, p. lviii. and Bigg, pp. 227 ff.). The writer is himself impressed with the majesty of his theme, and it is of great interest to note that in some cases he may probably be making use of the liturgical language of his day. An inscription has been discovered in Stratonicea in Caria, dating from the early imperial period, contain- ing a decree of the inhabitants in honour of Zeus Panhemerios and of Hekate. Deissmann (Bible Studies, E. Tr., pp. 360 ff.) has pointed out one or two most suggestive parallels in the inscription with 2 Peter i. 3 ff. The phrases τῆς θείας δυνάµεως ἀρετάς, τῶν κυρίων Ῥωμαίων αἰωνίου ἀρχῆς, πᾶσαν σπουδὴν εἰσφέρεσθαι, and the superlative μεγίστων (θεῶν) occur. In the case of θεία δύναμις, where 2 Peter was usually supposed to be employing philosophical language, he appears really to be quoting a current religious term, well known perhaps to the very readers of his Epistle. With the phrase θείας κοινωνοὶ φύσεως (i. 4) may be compared φύσεως κοινωνοῦντες ἀνθρω[πί]νης from a religious inscription of Antiochus I. of Kommagene (middle of first century B.c.). It is probable, also, that the use of words like μεγαλοπρεπής, ταρταροῦν and εὐσέβεια (which also occurs in the Carian inscription, and isa common N.T. word) ; δωρέοµαι, ἀρέτη (i. 3), ἐπιχο- ρηγεῖν, and phrases like διεγείρειν ἐν ὑπομνήσει may be traced to the same liturgical source.
2. Solecisms.—Chase gives alist of certain expressions in the Epistle ** which, so far as our knowledge of the language goes, appear to be contrary to usage.” These are βλέμμα (ii. 8), καυσοῦσθαι (iii. 10-12), µελλήσω (i. 12), µνήµην ποιεῖσθαι (i. 15), µυωπάζεν (i. 9), παρεισφέρειν (i. 5), σειρός (ii. 4). For discussion as to the meaning of these see the Commentary in loc. That something may be said for their use is proved by the remarks of Mayor (pp. Ix. ff.).
3. Reiteration of Words.—There is a well-marked reiteration of words in the vocabulary of 2 Peter, ¢.g., ἐπιχορηγεῖν (i. 5, 11) ; βέβαιος