1 Peter 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ¹  is on the prowl looking for someone ²  to devour.

1 Peter 1:12

1:12 They were shown ³  that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven – things angels long to catch a glimpse of.

1 Peter 2:12

2:12 and maintain good conduct ⁴  among the non-Christians, ⁵  so that though ⁶  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁷ 

1 Peter 1:13

1:13 Therefore, get your minds ready for action ⁸  by being fully sober, and set your hope ⁹  completely on the grace that will be brought to you when Jesus Christ is revealed. ¹⁰ 

1 Peter 2:6

2:6 For it says ¹¹  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ¹²  and whoever believes ¹³  in him ¹⁴  will never ¹⁵  be put to shame.” ¹⁶ 

[5:8]  ¹ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ² tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.

[1:12]  ³ tn Grk “to whom [pl.] it was revealed.”

[2:12]  ⁵ tn Grk “keeping your conduct good.”

[2:12]  ⁶ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁷ tn Grk “in order that in what they malign you.”

[2:12]  ⁸ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

[1:13]  ⁷ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

[1:13]  ⁸ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ⁹ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[2:6]  ⁹ tn Grk “it contains,” “it stands.”

[2:6]  ¹⁰ tn Grk “chosen, priceless.”

[2:6]  ¹¹ tn Grk “the one who believes.”

[2:6]  ¹² tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

[2:6]  ¹³ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ¹⁴ sn A quotation from Isa 28:16.