1Pe_1:6.
εἰ
δέον
ἐστί
] Tisch. omits
ἐστί
; it is wanting also in B
à
, Clem. etc.; Lachm. has retained it; the most of the codd. (A C K L P, etc.) read it, indeed, but it is more easy to explain how it was afterwards added, than how it was left out later.
λυπηθέντες
] The reading
λυπηθέντας
, in L
à
and several min., is probably only an error in copying.—1Pe_1:7.
πολυτιμότερον
] adopted by Griesb. already, instead of
πολὺ
τιμιώτερον
in K, etc.
Instead of
τιμὴν
καὶ
δόξαν
(Rec., according to K L P, etc.), Lachm. and Tisch. read
δόξαν
καὶ
τιμήν
, which is supported by A B C
à
, many min., several vss. etc.—1Pe_1:8.
εἰδότες
] Rec. after A K L P, etc., Copt. Clem. Theoph. etc.; Lachm. and Tisch., following B C
à
27, etc., Syr. Aeth. etc., read
ἰδόντες
; as both readings give a fitting sense, and as both are attested by high authorities, it cannot with certainty be decided which is the original. Brückner and Hofmann are in favour of
ἰδόντες
, Schott of
εἰδότες
, Wiesinger uncertain.—1Pe_1:9. After
πίστεως
, Tisch. 7, following B, several min. Clem. Aeth. etc., omits
ὑμῶν
, attested though it be by most of the authorities (A C K L P
à
, al., etc.); Tisch. 8 has retained. Although it may be superfluous for the meaning, yet its omission is not justified.—1Pe_1:10-11. Instead of
ἐξηρεύνησαν
and
ἐρευνῶντες
, Tisch., following A B, has adopted
ἐξηραύνησαν
, and after B*
ἐραυνῶντες
.—1Pe_1:11. B omits
Χριστοῦ
, which must be regarded as a correction.—1Pe_1:12. Instead of the Received
ἡμῖν
δέ
(K, al., Copt, etc.), Griesb. Scholz, Lachm. Tisch. have rightly adopted the reading
ὑμῖν
δέ
, attested by A B C L P
à
, al., Vulg. etc.[31]
ἘΝ
ΠΝΕΎΜΑΤΙ
ἉΓΊῼ
] Rec., after C K L P
à
, etc., Copt. Theoph. etc. (Tisch. 8); Lachm. and Tisch. 7 omit
ἘΝ
, after A B, al., Slav. Vulg. Cypr. Didym. etc. Possibly
ἐν
was interpolated on account of the usage prevalent elsewhere in the N. T.—1Pe_1:16. Tisch. 7 reads after
γέγραπται
:
ὅτι
ἅγιοι
ἔσεσθε
,
ὅτι
; on the other hand, Tisch. 8 omits
ὅτι
before
ἅγιοι
, and has after
ἔσεσθε
:
διότι
. With the preponderance of authorities
ἅγιοι
ἔσεσθε
,
ὅτι
is to be read; almost B alone is in favour of
ὅτι
before
ἅγιοι
; and for
διότι
, only
à
.
γένεσθε
] Rec., after K P, etc.
Lachm. and Tisch. rightly read
ἜΣΕΣΘΕ
, after A B C
à
, al., Vulg. Clem. Syr.;
γένεσθε
is a correction after the preceding
γενήθητε
. In the LXX.
ἔσεσθε
stands.
In A B*
à
Clem. Cyr.
εἰμι
is wanting after
ἅγιος
; Lachm. and Tisch. have justly omitted it.—1Pe_1:20. Lachm. and Tisch. rightly read, instead of
ἐπʼ
ἐσχάτων
(Rec., after K L P, etc.):
ἘΠʼ
ἘΣΧΆΤΟΥ
(A B C
à
, al., Copt. Syr. utr. etc.).
Instead of
ὑμᾶς
, A and several min. have
ἡμᾶς
, which, however, must be considered as a correction.—1Pe_1:21.
πιστεύοντας
] Rec., according to C K L P
à
, etc., several vss. Theoph. Oec.; still the reading
ΠΙΣΤΟΎς
might be preferred as the more difficult, with Lachm. and Tisch., after A B, especially as
ΠΙΣΤῸς
ΕἸς
does not occur elsewhere in the N. T.; Wiesinger and Schott also consider
ΠΙΣΤΟΎς
the original reading, whilst Hofmann gives the preference to the Rec.—1Pe_1:22. The Rec. has the words
ΔΙᾺ
ΠΝΕΎΜΑΤΟς
after
ἈΛΗΘΕΊΑς
, following K L P, Theoph. etc., which Griesb. already considers suspicious; Lachm. and Tisch. have justly omitted them (following A B C
à
, many min. etc.).
Lachm. and Tisch. read
ἘΚ
ΚΑΡΔΊΑς
(A B, Vulg.); the Rec. is
ἐκ
καθαρᾶς
καρδίας
(C K L P
à
, al., nearly all the vss. etc.);
ΧΑΘΑΡᾶς
is certainly very suspicious, since its addition is more easily explained than its omission; cf. 1Ti_1:5; 2Ti_2:22; on the other hand, however, see Rom_4:17. Hofmann assumes that
ΚΑΘΑΡᾶς
is omitted only by mistake.—1Pe_1:23. The words
ΕἸς
ΤῸΝ
ΑἸῶΝΑ
, following in the Rec. after
μένοντος
, which in A B C
à
and other authorities are wanting, were justly omitted already by Griesb.—1Pe_1:24. Lachm. omits
ὡς
before
χόρτος
, after A, several min. Syr. etc. Most of the witnesses are in favour of
ὡς
, the omission of which is to be regarded as a correction after the text of the LXX.
δόξα
αὐτῆς
] after A B C K L P, etc., instead of the Rec., to be found almost only in min. Rec.:
δόξα
ἀνθρώπου
. In
à
pr. m. is to be found the reading:
ἡ
δόξα
αὐτοῦ
.
After
τὸ
ἄνθος
the Rec. has
ΑὐΤΟῦ
, retained by Tisch. 7, after C K L P, etc., Vulg. Copt. Lachm. and Tisch. 8 have omitted it after A B
à
, etc.; it is certainly suspicious, since it may have been interpolated as an explanation; on the other hand, its omission may be a correction after Isa_40:7, LXX.
[31] Buttmann has retained the Rec.
ἡμῖν
δέ
, after B, as he asserts. De Wette holds the Rec. to be the original reading, it being natural that the apostle should include himself, and
οἷς
rather than
ἃ
…
ὑμῖν
would be expected after
ὑμῖν
; Brückner justly gives preference to the opposing testimony.