1 Peter 2:3

2:3 if you have experienced ¹  the Lord’s kindness. ² 

1 Peter 3:12

3:12 For the eyes of the Lord are ³  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ⁴ 

1 Peter 2:13

Submission to Authorities

2:13 Be subject to every human institution ⁵  for the Lord’s sake, whether to a king as supreme

1 Peter 1:25

1:25 but the word of the Lord ⁶  endures forever. ⁷ 

And this is the word that was proclaimed to you.

1 Peter 3:6

3:6 like Sarah who obeyed ⁸  Abraham, calling him lord. You become her children ⁹  when you do what is good and have no fear in doing so. ¹⁰ 

1 Peter 1:3

New Birth to Joy and Holiness

1:3 Blessed be ¹¹  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 Peter 3:15

3:15 But set Christ ¹²  apart ¹³  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ¹⁴ 

[2:3]  ¹ tn Grk “have tasted that the Lord is kind.”

[2:3]  ² sn A quotation from Ps 34:8.

[3:12]  ³ tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

[3:12]  ⁴ sn Verses 10-12 are a quotation from Ps 34:12-16.

[2:13]  ⁵ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

[1:25]  ⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[1:25]  ⁸ sn A quotation from Isa 40:6, 8.

[3:6]  ⁹ tn Grk “as Sarah obeyed.”

[3:6]  ¹⁰ tn Grk “whose children you become.”

[3:6]  ¹¹ tn Grk “doing good and not fearing any intimidation.”

[1:3]  ¹¹ 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.

[3:15]  ¹³ 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]  ¹⁴ tn Or “sanctify Christ as Lord.”

[3:15]  ¹⁵ tn Grk “the hope in you.”