1 Peter 1:6

ἐ ν ᾧ. There are four possible antecedents. (1) καιρῷ, (2) Jesus Christ, (3) God, (4) the state of things described in 3 5. (1) would imply that they must live in the future and is least probably right. (2) is supported by 8 but is unlikely at this point. The choice lies between (3), God being hitherto the dominating figure; and (4): cf. Luke 1:47 = 1 Samuel 2:1 α ἀ. with ἐν in LXX as well as ἐπὶ. ἀγαλλιᾶσθε. Indicative (with or without quasi future meaning) rather than Imperative. Bye form of ἀγάλλομαι (Homer downwards) first found in LXX especially as assonant rendering of גיל : used later in bad sense (λοιδορεῖται, Hesych): here borrowed from Matthew 5:11 f. χαίρετε καὶ ἀγαλλιᾶσθε. ὀλίγον, (1) for a little time, or (2) to a small extent (contrast John 16:6, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν). εἰ δέον, they cannot but feel grief at their trials (John 16:20, ὑμεῖς λυπηθήσεσθε ἡ δὲ λύπη ὑμῶν εἰς χαρὰν γενήσεται), but they must not indulge their natural weakness. To take the “necessity” as referring to their trials (for not all the Saints are oppressed, Oec.) limits λυπ. to the external sense of vexation without reference to the feelings of the grieved corresponding to the feelings implied in ἀγ. The contrast is thus destroyed, but this sense harass would suit the other military metaphor, τοὺς φρουρουμένους. ἐν ποικίλοις πειρασμοῖς, the adjective rules out the limitation of π. to external trials which St. James who has the entire phrase seems to put upon it.