First Epistle oj Peter. 485 



(15) I Pt. 2; 3 Heb. 6; 5 



I Peter refers here to Ps. 34 ; 9 (Ysua-aa-Q-s xai iBsirs oxi yp7](7T6? 

 6 xupioc), but probably at the suggestion of Hebrews since the 

 similar usage follows the preceding parallel so closely in both books. 



(16) I Pt. 2 ; 5 Heb. 3 ; 6 



oixoSoij-sTtO'S oTkoi; Tcvsujj.aTixo? tov oIxov auTo'D o5 oTxoc scrij.sv 



" These authors alone insist on the believers' privileges as members 

 of the house of God." Possibly I Peter drew independently from 

 Paul, yet the following parallel makes dependence here seem prob- 

 able. 



(17) I Pt. 2; 5 Heb. 13; 15 

 avsvsYxai 7:v£U[JLaTix6(; O^ucria? s'j- ^t' atJXoO ava(p£pco[j.£v 9'L«7tav ai- 



7:pO(7B£XTOL»C GoW BlOC 'IyITOO Xpi(7- V£'7£0)5 BlOC XaVTO? TW 0£tO 



Though these passages suggest Rom. 12 ; If., these are the only 

 N. T. authors who use the phrase avacplpEiv Q^uaiav. They may 

 have drawn the phrase from the LXX, where it is frequently em- 

 ployed, but in view of the other possible points of contact with Hebrews 

 in this context is seems very probable that our author was also 

 influenced by the more copious treatment of the sacrificial figure 

 in that book. 



(18) I Pt. 2 ; 11 Heb. 11 ; 13 



7:apoixo:jc xxi 7:ap£7:t,B-^[j.ou5 Hevoi xai 7uap£mB-/)[j,oi 



The exact form used in Hebrews is peculiar to that book. Sevoi 

 xoi Tidcpoixot appears only in Eph. 2 ; 19. HapsmBYiixos is found 

 in the N. T. only in the above passages. By eliminating the 

 term Ssvoi, common to the earlier authors, it would appear 

 that our author combined the remaining terms. It is also to be 

 noted that no other N. T. books lay so much stress upon the thought 

 that Christians are but sojourners in the world. 



(19) I Pt. 2 ; 21, 23 Heb. 12 ; 3 



OTi XptcTTO? £7i:aQ>£v uTTEp 6{j.wv, avaXoYtG-aG-&"£ yap tov TOtauTYiv 

 6[j.Tv uTcoXt^xavcov 6xoYpa[J.[j.6v -be, 6TCop.£[X£VY]x6Ta bizb ttwv a[j.apTO)>.a)V 

 };CitBopouij.£VOC oux avT£>.oiB6p£t dq iaozouc, kv-zCkoYica 



The appeal to the sufferings of Christ as a reason for the Christians 

 endurance under persecution is not made by Paul. Though the 



