The way. Note the frequent occurrence of the word way in the story of Balaam (Num. xxii.), and Peter's use of the same phrase, as here, the right ways of the Lord, in Acts xiii. 10.

Bosor. Rev. gives Beor, the Old Testament form of the

name.

Wages of unrighteousness. See on ver. 13.

16. Was rebuked (eλeyşiv čoxev). Lit., had a rebuke. The word for rebuke only here in New Testament.

For his iniquity (idías πapavoμías). Rev., his own transgression. His own, see on ch. i. 3. Transgression, from πapá, contrary to, and vóμos, law. Only here in New Testament. Compare the kindred verb Tapavoμéw, also occurring but once, Acts xxiii. 3, where see note on contrary to the law.

The dumb ass. Inserting an article not in the text, and omitted by Rev.

Ass (ÚTOČÚYLOV). Lit., beast of burden. An animal subjected to the yoke. From vπó, beneath, and (vyóv, a yoke. See on Matt xxi. 5.

Speaking (9eyžáμevov).

The verb is found in Peter only, here and ver. 18, and in Acts iv. 18, a Petrine narrative. It is well chosen, however. The verb denotes the utterance of a sound or voice, not only by man, but by any animal having lungs. Hence, not only of men's articulate cries, such as a battle-shout, but of the neigh of the horse, the scream of the eagle, the croak of the raven. It is also applied to sounds. made by inanimate things, such as thunder, a trumpet, a lyre, the ring of an earthen vessel, showing whether it is cracked or not. Schmidt ("Synonymik") says that it does not indicate any physical capability on the part of the man, but describes the sound only from the hearer's stand-point. In view of this general sense of the verb, the propriety is apparent of the defining phrase, with man's voice.

Forbad (exλvσev). Rather, hindered, or, as Rev., stayed. (ἐκώλυσεν). Compare Acts viii. 36; Rom. i. 13, Rev.

Madness (Tapappovíav). Only here in New Testament. But compare the kindred verb Taρapрovéw (2 Cor. xi. 23), in the phrase, "I speak as a fool." From Tapá, beside, and pýv, the mind; and so equivalent to the phrase, beside one's self.

17. Wells (πnyai). Better, as Rev., springs; yet the Rev. has retained well at John iv. 14, where the change would have given more vividness to Christ's metaphor, which is that of an ever upleaping, living fountain.

Without water. As so often in the East, where the verdure excites the traveller's hope of water. Compare Jer. ii. 13, and the contrast presented in Isa. lviii. 11; Prov. x. 11; xiii. 14.

Clouds. The A. V. has followed the Tex. Rec., vepéλai, as in Jude 12. The correct reading is ópíxλai, mists, found only here in New Testament. So Rev.

With a tempest (vπò λaiλaños). Rev., by a storm. The word occurs only twice elsewhere-Mark iv. 37; Luke vii. 23— in the parallel accounts of the storm on the lake, which Jesus calmed by his word. There on the lake Peter was at home, as well as with the Lord on that occasion; and the peculiar word describing a whirlwind-one of those sudden storms so frequent on that lake (see note on the word, Mark iv. 37)—would be the first to occur to him. Compare Paul's similar figure, Eph. iv. 14.

Blackness (Cópos). See on ver. 4, and compare Jude 13.

Of darkness (TOÙ σKÓтOUS). Lit., the darkness, denoting a well-understood doom.

Is reserved (TETńρηTaι). Lit., hath been reserved, as Rev. See on 1 Pet. i. 4; 2 Pet. ii. 4.

Forever. The best texts omit.

18. When they speak (¿Jeyyóμevoi). Rev., better, uttering. See on ver. 16.

Great swelling (úπéρоука). Only here and Jude 16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of highsounding verbosity without substance. Jeyyóμevoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.

Entice. See ver. 14.

Were clean escaped. The A. V. follows the Tex. Rec., ὄντως ἀποφυγόντας ; ὄντως meaning really, actually, as Luke xxiv. 34; and the participle being the aorist, and so meaning were escaped. But the best texts all read ỏxíyws, in a little degree, or just, or scarcely; and ȧπоþeúуovτas, the present participle, are escaping; and denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping. 'Oxíyws, only here.

19. Is overcome (йTTηται). Lit., is worsted; from noowv, inferior. Only here, ver. 20, and 2 Cor. xii. 13.

Brought into bondage (Sedoúλwrai). Enslaved. Compare Rom. vi. 16.

20. Pollutions (piáoμara). Only here in New Testament. Compare ver. 10. The word is transcribed in miasma.

Entangled (μλаKÉVTES). Only here and 2 Tim. ii. 4. The same metaphor occurs in Aeschylus (" Prometheus"): "For not on a sudden or in ignorance will ye be entangled (μπλexInocode) by your folly in an impervious net of Ate (destruction)."

22. According to the true proverb (τò Tŷs ảλndoûs πapoiplas). Lit., that of the true proverb, or the matter of the pro

verb. For a similar construction see Matt. xxi. 21, that of the fig-tree; Matt. viii. 33, the things of those possessed. On proverb, see notes on Matt. xiii. 3.

Vomit (écépapa). Only here in New Testament.

Wallowing (vioμòv). Only here in New Testament.

Mire (Bopẞópov). Only here in New Testament. This use of dogs and swine together recalls Matt. vii. 6.

CHAPTER III.

1. Beloved. Occurring four times in this chapter.

Second-I write. An incidental testimony to the authorship of the second epistle.

Pure minds (eiλirpivĥ diávoiav). The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since en, to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb eiλioow, to roll, and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philip. i. 10. The kindred noun eiλixpíveia, sincerity, is found 1 Cor. v. 8; 2 Cor. i. 12; ii. 17. Rev., here, sincere.

Mind (Stávolav). Compare 1 Pet. i. 13; and see on Mark xii. 30.

3. Scoffers walking (ẻμπaîктaι Tорevóμevo). This is the reading followed by A. V. But the later texts have added éμπaιуμový, in mockery, occurring only here, though a kindred word for mockings (eμmaryμŵv) is found Heb. xi. 36.

This

addition gives a play upon the words; and so Rev., "Mockers shall come with mockery, walking," etc.

4. From the beginning of the creation (ảπ3 ȧρxŶs Kтíσews). Not a common phrase. It occurs only Mark x.6; xiii. σεως). 19; Apoc. iii. 14.

Fell asleep (ekoμýInσav). A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on Acts vii. 60.

5. This they willingly are ignorant of (avdávei avтoùs TOÛTO JEXOVTAS). Lit., this escapes them of their own will.

Rev., this they wilfully forget.

The heavens were. But the Greek has no article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.

(συνεστῶσα).

Standing (ovveσTwσa). Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Col. i. 17, consist. Rev., compacted.

Out of the water. Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth without form and void.

Διά has its

In the water (Si üdaros). Omit the article. (δι' ὕδατος). usual sense here, not as Rev., amidst, but by means of. Bengel: