1 Petrus 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 Petrus 5:2

5:2 Give a shepherd’s care to ³  God’s flock among you, exercising oversight ⁴  not merely as a duty ⁵  but willingly under God’s direction, ⁶  not for shameful profit but eagerly.

1 Petrus 4:7

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. ⁷ 

1 Petrus 3:10

3:10 For

the one who wants to love life and see good days must keep ⁸  his tongue from evil and his lips from uttering deceit.

1 Petrus 1:13

1:13 Therefore, get your minds ready for action ⁹  by being fully sober, and set your hope ¹⁰  completely on the grace that will be brought to you when Jesus Christ is revealed. ¹¹ 

1 Petrus 1:5

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

1 Petrus 2:16

2:16 Live ¹²  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹³ 

1 Petrus 3:16

3:16 Yet do it with courtesy and respect, ¹⁴  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ¹⁵ 

1 Petrus 2:12

2:12 and maintain good conduct ¹⁶  among the non-Christians, ¹⁷  so that though ¹⁸  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ¹⁹ 

1 Petrus 3:15

3:15 But set Christ ²⁰  apart ²¹  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ²² 

1 Petrus 5:10

5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ ²³  will himself restore, confirm, strengthen, and establish you. ²⁴ 

[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.

[5:2]  ³ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ⁴ tc A few important mss (א* B sa) lack ἐπισκοποῦντες (episkopounte", “exercising oversight”), but the participle enjoys otherwise good ms support (Ì⁷² א² A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.

[5:2]  ⁵ tn Or “not under compulsion/coercion.”

[5:2]  ⁶ tn Grk “according to God.”

[4:7]  ⁷ tn Grk “for prayers.”

[3:10]  ⁸ tn Grk “stop.”

[1:13]  ⁹ 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]  ¹⁰ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ¹¹ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[2:16]  ¹² tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ¹³ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:16]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[3:16]  ¹⁴ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:16]  ¹⁵ tn Grk “when you are spoken against.”

[2:12]  ¹⁶ tn Grk “keeping your conduct good.”

[2:12]  ¹⁷ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ¹⁸ tn Grk “in order that in what they malign you.”

[2:12]  ¹⁹ 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).

[3:15]  ²⁰ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

[3:15]  ²¹ tn Or “sanctify Christ as Lord.”

[3:15]  ²² tn Grk “the hope in you.”

[5:10]  ²³ tc ‡ A few important mss (א B 614 630 1505 pc) lack “Jesus” after “Christ,” while the majority include the name (Ì⁷² A P Ψ 33 1739 Ï latt). However, the inclusion is a natural and predictable expansion on the text. NA²⁷ includes ᾿Ιησοῦ (Ihsou, “Jesus”) in brackets, indicating doubts as to its authenticity. .

[5:10]  ²⁴ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.