1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ¹  the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,

1 Petrus 2:5

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ²  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 2:12

2:12 and maintain good conduct ³  among the non-Christians, ⁴  so that though ⁵  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁶ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ⁷  even if some are disobedient to the word, they will be won over without a word by the way you live, ⁸ 

1 Petrus 3:15

3:15 But set Christ ⁹  apart ¹⁰  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ¹¹ 

[1:3]  ¹ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

[2:5]  ² tn Grk “unto a holy priesthood to offer.”

[2:12]  ³ tn Grk “keeping your conduct good.”

[2:12]  ⁴ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁵ tn Grk “in order that in what they malign you.”

[2:12]  ⁶ 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).

[3:1]  ⁷ tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:1]  ⁸ tn Grk “by the wives’ behavior.”

[3:15]  ⁹ 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]  ¹⁰ tn Or “sanctify Christ as Lord.”

[3:15]  ¹¹ tn Grk “the hope in you.”