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 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

³ tn Grk “into,” continuing the description of v. 3 without an “and.”

⁴ 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.

⁵ tn Grk “having bound up…, being sober, set your hope…”

⁶ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).