1 Peter 1:3Context
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,
Ex 34:6; 1Ki 8:15; 1Ch 29:10-13,20; Ps 41:13; Ps 72:18,19; Ps 86:5,15; Isa 26:19; Jon 4:2; Joh 1:13; Joh 3:3-8; Ro 4:25; Ro 5:4,5; Ro 5:10; Ro 5:15-21; Ro 8:11; Ro 8:24; Ro 12:12; Ro 15:13; 1Co 13:13; 1Co 15:20; 2Co 1:3; Eph 1:3,17; Eph 1:7; Eph 2:4,7-10; Eph 2:6; Eph 3:20; Col 1:23,27; 1Th 1:3; 1Th 4:13; 1Ti 1:14; Tit 2:13; Tit 3:4-6; Heb 3:6; Heb 6:18,19; Jas 1:18; 1Pe 1:23; 1Pe 2:2; 1Pe 3:21; 1Jo 2:29; 1Jo 3:3; 1Jo 3:9; 1Jo 4:7; 1Jo 5:1,4,18
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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.