---
title: "Be Prepared: A Reason for the Hope That Is in You"
category: "spiritual-disciplines"
description: "1 Peter 3:13-17 in its setting: the one imperative in verse 15 is 'sanctify Christ as Lord', Peter puts Christ where Isaiah put YHWH of hosts, and the ready answer is what that enthronement produces in a believer under slander."
tags: ["1-peter", "isaiah", "apologetics", "hope", "suffering", "discipleship", "method/word-study", "lang/greek", "lang/hebrew", "person/peter"]
draft: false
primary_passage: "1 Peter 3:13-17"
bible_references: ["1 Peter 3:13-17", "1 Peter 3:8-12", "1 Peter 3:18", "1 Peter 1:1", "1 Peter 1:3", "1 Peter 1:4", "1 Peter 1:5", "1 Peter 1:17", "1 Peter 1:21", "1 Peter 2:3", "1 Peter 2:11", "1 Peter 2:12", "1 Peter 2:18", "1 Peter 3:2", "1 Peter 4:3-4", "1 Peter 4:16", "Isaiah 8:12-13", "Psalm 34:12-16", "Acts 17:10-12", "Acts 21:20", "Acts 22:1", "Acts 25:16", "Colossians 4:5-6", "Luke 21:12-15", "Luke 6:15", "Titus 2:14", "Galatians 5:22-23", "Galatians 1:14", "1 Corinthians 9:3", "2 Corinthians 7:11", "Philippians 1:7", "Philippians 1:16", "2 Timothy 4:16", "Matthew 24:44", "Matthew 25:10"]
date_created: 2024-05-24
date_modified: 2026-10-31
ai_provider_models:
  - anthropic/claude-opus-5
  - anthropic/claude-opus-5.5
  - anthropic/claude-sonnet-4.5
  - anthropic/claude-sonnet-5
---

# Be Prepared: A Reason for the Hope That Is in You

A neighbour asks you why you are not frightened. That is the situation Peter is writing into.
The people who first read this letter were being talked about. They had walked out of the drinking
parties and the idolatry they grew up in, and Peter says their neighbours "are surprised when you do
not join them in the same flood of debauchery, and they malign you" (1 Peter 4:4, ESV). Somebody was
eventually going to ask them what on earth they thought they were doing.

This paragraph is where most Christians get their instruction to study apologetics, and it is
usually read as a command to be prepared. Read the Greek and the command turns out to be somewhere
else. **There is one imperative in verse 15, and it is *sanctify*** — set Christ apart as Lord in
your heart. Readiness is what Peter says that produces. And the sentence he builds it out of is
Isaiah's, with one word changed: where Isaiah tells Judah to sanctify the LORD of hosts, Peter names Jesus
Christ. So before this passage tells you anything about answering your neighbour, it tells you who is
on the throne you are answering from.

> ✝️ 1 Peter 3:13-17 (ESV)
>
> 13 Now who is there to harm you if you are zealous for what is good? 14 But even if you should
> suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled,
> 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to
> anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and
> respect, 16 having a good conscience, so that, when you are slandered, those who revile your good
> behavior in Christ may be put to shame. 17 For it is better to suffer for doing good, if that
> should be God's will, than for doing evil.

**In one sentence:** Peter takes Isaiah's command to sanctify the LORD of hosts and names Jesus
Christ as its object. He then tells frightened believers that the answer they owe their neighbours
grows out of that enthronement. So your courage rests on who is Lord in your heart, and your reply
to the person who asks rests on the hope He has already given you.

**Put simply:** when someone asks you why you have hope, be able to tell them, gently and in a few
honest sentences, that Jesus rose from the dead and God is keeping a future for you that nobody can
take away (1 Peter 1:3-5). You do not have to start the conversation or win the argument. You have
to know who your Lord is, so that you have something to say when you are asked.

## Key Takeaways

*(This section follows the [Key Takeaways](https://the-way.lewy.au/about/key-takeaways/) format — see that page for what each part is for.)*

### Lessons about Jesus

- **Jesus Christ is the LORD of hosts.** Isaiah 8:13 commands Israel to sanctify
  <span dir="rtl">יְהוָה צְבָאוֹת</span> (*YHWH tsevaʾot*), "the LORD of hosts." The Greek Old
  Testament has κύριον αὐτὸν ἁγιάσατε (*kyrion auton hagiasate*), "the Lord, Him, sanctify." Peter
  keeps the verb and the grammar and writes κύριον δὲ τὸν Χριστὸν ἁγιάσατε — "sanctify the Lord, the Christ." He puts
  the Son in the slot the Old Testament reserved for the divine name. See
  [below](#peter-puts-christ-where-isaiah-put-yhwh).
- **He suffered for you before He asked anything of you.** The paragraph runs straight on into the
  atonement: "Christ also suffered once for sins, the righteous for the unrighteous, that he might
  bring us to God" (1 Peter 3:18). Substitution, and then access. Every command in verses 13-17 sits
  on the far side of that sentence.
- **He guarantees the hope you are asked to explain.** God "has caused us to be born again to a
  living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3). The hope is not
  optimism about your circumstances. It is a Person who came out of a grave.
- **He is why your future is safe while your reputation is not.** Peter's readers were losing
  standing, custom and family. The inheritance is "imperishable, undefiled, and unfading, kept in
  heaven for you" (1:4), and the salvation is "ready to be revealed in the last time" (1:5). What
  they could lose was real; what they could not lose was greater.

### Memory verses

> ✝️ 1 Peter 3:15 (ESV)
>
> 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to
> anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and
> respect,

> ✝️ Isaiah 8:13 (ESV)
>
> 13 But the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your
> dread.

### Be Transformed

- **Think.** You already have an answer, because you already have a hope, and Peter has told you
  what it is: God raised Jesus from the dead and keeps an inheritance for you (1:3-5, 1:21). A
  Christian who says "I wouldn't know what to say" usually means "I have never said it out loud."
  Say it out loud once this week, to yourself, in the car. Twenty seconds. That is the preparation
  this verse asks for.
- **Attitude.** Settle who is Lord before the conversation, and the conversation stops being a
  threat. The one imperative in verse 15 is addressed to your heart. Fear of
  the risen Christ and fear of the man in front of you cannot both sit on the throne. Put the risen
  Christ there this morning, before anyone asks you anything.
- **Do.** Write out how God brought you to Christ and where Scripture says your hope comes from (1
  Peter 1:3-5), short enough to say in a minute. Say it aloud to one believer this week, so that you
  are "prepared to make a defense to anyone who asks you for a reason for the hope that is in you"
  (1 Peter 3:15, ESV).

### Prayer

> Father, You raised Jesus from the dead and gave Him glory, and You did it so that my faith and
> hope would be in You. Thank You. Set Your Son on the throne of my heart today, so that when I am
> talked about I answer out of what is settled. Give me the gentleness
> Your Holy Spirit grows and the clear conscience that leaves my accusers nothing to hold. Make me
> ready to speak of Your Son Jesus to anyone who asks. In Jesus' name. Amen.

## Study outline

- [Who Peter wrote to](#who-peter-wrote-to-and-what-was-happening-to-them). Five provinces of converts under slander, and the Psalm 34 quotation that leads into verse 13.
- [Zealots for the good](#zealots-for-the-good). Verse 13's ζηλωταί, and how "who is there to harm you?" sits beside verse 14.
- [The command in verse 15](#the-command-in-verse-15). The one imperative, *sanctify*; Isaiah 8:13 with Christ in the place of the LORD of hosts; the τὸν θεόν variant.
- [The answer you are asked for](#the-answer-you-are-asked-for). Ἀπολογία's eight uses, and the hope Peter has already defined in chapter 1.
- [Fear, given a new object](#fear-given-a-new-object). Φόβος five times in the letter, gentleness as fruit of the Spirit, and the good conscience.
- [How readiness is actually built](#how-readiness-is-actually-built). The Bereans, Luke 21:14-15 set beside Peter, and ἕτοιμος.
- [When the answer costs you](#when-the-answer-costs-you). Verse 17's "if God should will it," and verse 18's substitution.
- [Discussion questions](#discussion-questions).

## Who Peter Wrote To, and What Was Happening to Them

### Five provinces and a bad reputation

Peter addresses "those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia,
and Bithynia" (1 Peter 1:1) — five Roman provinces across what is now Turkey. The ESV Study Bible
dates the letter to about A.D. 62-63, written from Rome, before Nero's persecution of Christians in
64. Most of the readers had come out of paganism: Peter speaks of their "former ignorance" (1:14)
and "the futile ways inherited from your forefathers" (1:18).

The pressure on them was social. The ESV Study Bible argues there was no empire-wide policy against
Christians at this date, only "spasmodic and general outbursts." Peter's own words say the same
thing. The verb in verse 16 is καταλαλέω (*katalaleō*, G2635), to speak against someone behind their back;
the participle beside it is ἐπηρεάζω (*epēreazō*, G1908), to abuse or threaten. Slander and insult, then —
neighbours and relatives and masters, not yet magistrates. Peter has already told them to expect
exactly this: "when they speak against you as evildoers, they may see your good deeds and glorify
God" (2:12).

So the person asking in verse 15 is usually someone standing close enough to notice. The word
for the answer keeps its courtroom reach, though. The *NIV Cultural Backgrounds Study Bible* notes at 3:15
that a defence is something Peter's readers "may eventually need even in court," pointing to 4:5-6
and 4:15-16. Both are in view. The neighbour's question is where it starts.

### Where the paragraph sits in the letter

Verses 8-12 close a long section on how Christians behave inside their households and under
authority. They close it by quoting Psalm 34: "For the eyes of the Lord are on the righteous,
and his ears are open to their prayer" (1 Peter 3:12, quoting Psalm 34:15-16). In the psalm, "the
Lord" is YHWH — the Legacy Standard Bible footnotes the verse "In OT, Yahweh, cf. Ps 34:15."

Then verse 13 picks up the psalm's own language — "let him turn away from evil and do good" (3:11)
becomes "if you are zealous for what is good" (3:13). And three verses after quoting a psalm about
YHWH, Peter writes κύριον δὲ τὸν Χριστόν. Inside one paragraph, the title moves from the God of
Israel to Jesus, and Peter never pauses to defend the move.

## Zealots for the Good

Verse 13 has a word with an edge on it. "If you are zealous for what is good" translates ζηλωταὶ τοῦ
ἀγαθοῦ — literally "zealots of the good." Ζηλωτής (*zēlōtēs*, G2207) is the word Luke uses as a nickname for
one of the Twelve: "Simon who was called the Zealot" (Luke 6:15). In the New
Testament it describes people burning about something: the Jerusalem believers "all zealous for the law" (Acts 21:20), Paul
on his own past (Galatians 1:14), and the people Christ purifies for Himself, "zealous for good
works" (Titus 2:14).

Peter's readers were a minority under pressure, and minorities under pressure produce zealots. Peter
gives the zeal a different object. Be as consumed with doing good as anyone in your province is
consumed with anything.

### "Who is there to harm you?" and the final outcome

Verse 13's question — "who is there to harm you?" — reads oddly beside verse 14, which assumes they
may suffer. The ESV Study Bible resolves it as a claim about the final outcome: no one will ultimately
harm a Christian, even where they harm him now. Romans 8:31 is the cross-reference it gives.

## The Command in Verse 15

### One imperative, and it is "sanctify"

English translations make verse 15 sound like two commands: honour Christ, and be prepared. The
Greek has one. Ἁγιάσατε (*hagiasate*, G37, "sanctify, set apart as holy") is an aorist active imperative,
second person plural. Everything after it hangs on it: ἕτοιμοι (*hetoimoi*, G2092, "ready") is a predicate
adjective with no verb of its own.

So the order of the sentence is the order of the Christian life. Set Christ apart as Lord in your
heart, and readiness is what that produces. Peter tells you who to enthrone, and then describes what
a person with that Lord looks like when someone asks them a question.

**This is what God does for the frightened.** He gives them a Lord, and courage follows the Lord in.

### Peter puts Christ where Isaiah put YHWH

Verse 14 is already a quotation. "Have no fear of them, nor be troubled" comes from Isaiah 8:12,
where the prophet is told not to share Judah's panic about the Assyrian threat:

> ✝️ Isaiah 8:12-13 (ESV)
>
> 12 "Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear,
> nor be in dread. 13 But the LORD of hosts, him you shall honor as holy. Let him be your fear, and
> let him be your dread."

Isaiah's two verses work as a pair. Stop fearing what everyone else fears — then fear this instead.
The Hebrew verb in 8:13 is <span dir="rtl">תַקְדִּישׁוּ</span> (*taqdishu*, H6942), a hiphil of
<span dir="rtl">קָדַשׁ</span> (*qadash*, H6942), "to treat as holy." The Septuagint renders the clause
κύριον αὐτὸν ἁγιάσατε — "the Lord, Him, sanctify." The Greek
also drops <span dir="rtl">צְבָאוֹת</span> (*tsevaʾot*, H6635,
"hosts") altogether: it reads "the Lord," where the Hebrew reads "the LORD of hosts."

Peter carries the first half over almost word for word and then changes one word in the second. Where
the Greek Old Testament has αὐτόν, pointing back to the LORD of hosts of the Hebrew, Peter writes
τὸν Χριστόν. Same verb, same imperative form, same construction. New object.

The *NIV Cultural Backgrounds Study Bible* reaches the same conclusion from the same evidence. It
notes that the Greek of Isaiah 8:13 begins the same way as Peter's Greek "except that Peter
expressly applies this divine role to Christ" (note on 1 Peter 3:15).

There is no argument attached. Peter expected young churches in Bithynia to read a command
addressed to the God of Israel and hear it re-aimed at a man they had never met who had been executed
in Judea. He expected them to find nothing strange in it. **This shows that God the Son shares the
name and the holiness of God the Father.** Peter assumes the deity of Christ inside an instruction
about how to survive gossip.

### The textual question at verse 15

Older English versions read differently here. The World English Bible has "sanctify the Lord God in
your hearts," and the King James the same, because the Byzantine manuscript tradition reads τὸν θεόν
where the earlier manuscripts read τὸν Χριστόν. The CSB footnotes it plainly: "Other mss read set
God."

The critical editions (SBLGNT, NA28) print τὸν Χριστόν, and the ESV, NIV, CSB, NASB and LSB follow
them. **If the Byzantine reading were original, verse 15 would simply repeat Isaiah.** The argument
above does not rest on this verse alone — verse 16 has "your good behavior in
Christ," and the letter has already called Him "the Lord" in 1 Peter 2:3 — but this verse is where it is
sharpest.

## The Answer You Are Asked For

### A courtroom word, handed to a neighbour

Verse 15 uses two words for the conversation, one for each side of it. The neighbour asks you for a
λόγος (*logos*, G3056), an explanation. In older English that is "an account," as in "give an account
of yourself": *tell me why you live like this.* What you hand back is an ἀπολογία (*apologia*, G627),
a reply. So "be prepared to give an account" means be ready to explain your hope when someone asks
you to.

Ἀπολογία is where the English word *apologetics* comes from, and it means a defence made in reply to
a charge. Elsewhere in the New Testament it is Paul's word on the steps of the Antonia fortress
(Acts 22:1) and at his first hearing in Rome: "at my first defense no one came to stand by me"
(2 Timothy 4:16).

Peter takes that word and aims it at the neighbour over the fence. The one asking is "everyone who
asks you," and the verb is αἰτέω (*aiteō*, G154), to ask or request. Your answer is a reply, given when it
is wanted. Peter has not told you to open the conversation. He has told you to be the sort of person
who has something to say when somebody else does.

### The hope they can see

What they ask about is "the hope that is in you." Peter uses the noun ἐλπίς (*elpis*, G1680) three times in
the letter, and the first two tell you what the third means.

> ✝️ 1 Peter 1:3 (ESV)
>
> 3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has
> caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,

The second is 1:21: God "raised him from the dead and gave him glory, so that your faith and hope are
in God." Both anchor the hope in the resurrection, and both make God the one who produced it.

So the question in verse 15 has an answer Peter has already supplied. The hope is a living one, it
came through the resurrection, it terminates on an inheritance "kept in heaven for you" (1:4), and
it will be handed over at "a salvation ready to be revealed in the last time" (1:5). **This shows
that God has given His people a future with a date on it.** That is why a man losing his trade in
Cappadocia could still be asked what he was so hopeful about. His hope was attached to an event
nobody in Cappadocia could cancel.

## Fear, Given a New Object

### Five occurrences, one prohibition

Φόβος (*phobos*, G5401, "fear") occurs five times in 1 Peter: 1:17, 2:18, 3:2, 3:14 and 3:16. Four of them
are commended. Conduct yourselves "with fear" through your exile, because you call on a Father who
judges impartially (1:17). Servants, submit to your masters "with all respect" (2:18). Wives, let
husbands see "your respectful and pure conduct" (3:2). And make your defence "with gentleness and
fear" (3:16 in the Greek; the end of 3:15 in most English Bibles), which the ESV and NIV render
"respect". That is a fair rendering, but it hides that Peter wrote the same word he uses in 3:14.

The fifth is 3:14, and it is the one Peter forbids: τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε — "do not fear
their fear." Peter does not tell frightened people to stop being afraid. He moves the fear. Take it
off the neighbours who are talking about you and put it where Isaiah put it, on the Lord of hosts —
who is, in Peter's next clause, Christ.

That is also why your answer comes out gentle. A man who fears his questioner either fights him or
flatters him. A man who fears Christ can afford to be kind.

### Gentleness is fruit, and a conscience is evidence

Πραΰτης (*prautēs*, G4240, "gentleness, meekness") appears eleven times in the Greek New Testament, and one
of them is Galatians 5:23, in the list of the fruit of the Spirit. **God grows what He commands
here.** Peter asks for a manner that the Holy Spirit produces in a believer, which is a mercy — you
are not being told to manufacture a tone you do not have.

Then verse 16: "having a good conscience, so that, when you are slandered, those who revile your good
behavior in Christ may be put to shame." Συνείδησις ἀγαθή (*syneidēsis agathē*) is what makes the
slander fail. An accusation needs somewhere to stick. A clean life gives it nowhere, and the shame
eventually lands back on the accuser.

## How Readiness Is Actually Built

### The Bereans examined daily

The classic text on getting ready is Luke's note about a synagogue in Macedonia:

> ✝️ Acts 17:11-12 (ESV)
>
> 11 Now these Jews were more noble than those in Thessalonica; they received the word with all
> eagerness, examining the Scriptures daily to see if these things were so. 12 Many of them therefore
> believed, with not a few Greek women of high standing as well as men.

Luke evaluates them himself: εὐγενέστεροι (*eugenesteroi*, G2104), "more noble" — a narrator's verdict, so
this is commended behaviour and not simply recorded behaviour. The verb ἀνακρίνω (*anakrinō*, G350) means
to examine or investigate, and Luke says they did it καθ' ἡμέραν, day by day. They did it to Paul's
preaching. They checked an apostle against Scripture, and Luke praised them for it.

Verse 12 gives the result: "many of them therefore believed." The examining led somewhere. Paul's
instruction to Colossae aims at the same competence — "Walk in wisdom toward outsiders, making the
best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know
how you ought to answer each person" (Colossians 4:5-6, ESV).

### Jesus told them not to rehearse a speech

One sentence of Jesus' sounds like the opposite of 1 Peter 3:15:

> ✝️ Luke 21:14-15 (ESV)
>
> 14 Settle it therefore in your minds not to meditate beforehand how to answer, 15 for I will give
> you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict.

"How to answer" is ἀπολογηθῆναι (*apologēthēnai*, G626), the verb built on Peter's noun. The verb Jesus
forbids is προμελετάω (*promeletaō*, G4304) — to rehearse or practise in advance, the word for preparing a
set speech.

Take what follows as a proposal; the sources here do not settle it. Jesus is describing arrest:
"they will lay their hands on you and persecute you, delivering you up to the synagogues and
prisons, and you will be brought before kings and governors for my name's sake" (Luke 21:12, ESV).
Peter is describing a question. And what Jesus forbids is a scripted defence, while Peter commands a
state — ἕτοιμοι is an adjective about what you are, not a noun for what you have written down. Then
the two agree: know your Lord and your hope well enough to speak, and leave the actual words to the
Holy Spirit who promised to supply them. The first leg is the weaker one, since the courtroom sense of
ἀπολογία reaches into Peter's setting too.

### ἕτοιμος: ready to be called on

Ἕτοιμος pulls the same weight elsewhere. It is the word of Matthew 24:44, "you also must be ready,"
and of the wise virgins at Matthew 25:10 — and in 1 Peter 1:5 it describes the salvation itself,
"ready to be revealed in the last time." The salvation is ready; therefore be ready. To be ready in
the New Testament is to be able to be called on, which is how
[The Olivet Discourse](https://the-way.lewy.au/last-things/olivet-discourse/) reads it too.

## When the Answer Costs You

Verse 17 does not promise the defence will work: "For it is better to suffer for doing good, if that
should be God's will, than for doing evil." The conditional is Peter's own — εἰ θέλοι τὸ θέλημα τοῦ
θεοῦ, "if the will of God should will it."

**This shows that God governs even the suffering He does not spare you from.** Peter has no category
for a Christian whose obedience has landed him somewhere God did not intend. Later in the letter he
says the same thing to people further in: "if anyone suffers as a Christian, let him not be ashamed,
but let him glorify God in that name" (4:16).

### Verse 18: the righteous for the unrighteous

And then verse 18, which is where the whole paragraph has been going. "For Christ also suffered once
for sins, the righteous for the unrighteous, that he might bring us to God." That is substitutionary
atonement in one line: the innocent in the place of the guilty. Peter's word for its purpose is
προσάγω (*prosagō*, G4317), to bring near, to present at court. The Lord you are told to sanctify in your
heart is the one who suffered unjustly to get you into God's presence.

So you can be gentle with someone who is slandering you, because the same treatment, given to
Christ, is how you were saved. Hold your ground the way He held His, and for the same end: that
somebody else might be brought to God.

## Discussion Questions

1. **The language.** Φόβος (*phobos*) occurs five times in 1 Peter, and only once is it forbidden:
   "Have no fear of them" (1 Peter 3:14). Work through 1 Peter 1:17, 2:18, 3:2 and 3:16. What does
   the fear Peter commends do to the way you would answer someone hostile?
2. **The text in its context.** Peter's readers were being slandered by their neighbours (1 Peter
   4:4), and the word he chose for their reply, ἀπολογία (*apologia*), is the word Paul used on the
   steps of the Antonia fortress (Acts 22:1). What changes in how you read 1 Peter 3:15 once the
   questioner is a relative at a family meal?
3. **Christ.** The Greek Old Testament renders Isaiah 8:13 "the Lord, Him, sanctify," and Peter
   writes "the Lord, the Christ, sanctify" (1 Peter 3:15). What does it tell you about how the
   earliest Christians saw Jesus that Peter made that substitution without stopping to defend it?
4. **The hard part.** Jesus says "not to meditate beforehand how to answer" (Luke 21:14) and Peter
   says "always being prepared to make a defense" (1 Peter 3:15). How do you hold those two
   sentences together?
5. **Be transformed.** Peter tells you what the hope is before he tells you to explain it: the
   resurrection, and an inheritance kept in heaven (1 Peter 1:3-5, 1:21). If someone asked you
   today for "a reason for the hope that is in you" (1 Peter 3:15), what would you actually say?

## References & Recommended Reading

- **ESV Study Bible** (Crossway, 2016). Introduction to 1 Peter — authorship, a date of c. A.D.
  62-63 from Rome, the five provinces of 1:1, the largely Gentile readership, and the argument that
  no empire-wide policy against Christians existed at this date. Notes on 3:13-14 and 3:15-17.
- **NIV Cultural Backgrounds Study Bible** (Zondervan, 2016). Notes on 1 Peter 3:14 and 3:15 — the
  Isaiah 8:12-13 background, the observation that Peter applies Isaiah's divine role to Christ, and
  the reminder that ἀπολογία keeps its courtroom sense.
- **CSB Ancient Faith Study Bible** (Holman, 2019). Translators' footnotes at 3:14, 3:15 ("Other mss
  read set God") and 3:16.
- **Legacy Standard Bible** (The Lockman Foundation, 2021). Footnote at 3:12 identifying κύριος in
  the Psalm 34 quotation with Yahweh; footnotes at 1 Peter 3:13 and 3:15.
- **SBLGNT** and the **Macula Greek** morphological annotation, and the **unfoldingWord** UGNT/ULT
  interlinear, for the imperative form of ἁγιάσατε and the word counts in this study. **NA28**
  (Deutsche Bibelgesellschaft) for the reading at 3:15.
- **Septuagint** lemma data at Isaiah 8:13, and the **unfoldingWord Hebrew Bible** interlinear at
  Isaiah 8:12-13, for <span dir="rtl">קָדַשׁ</span> and the wording Peter reuses. The Great Isaiah
  Scroll (1QIsa<sup>a</sup>) agrees with the Masoretic Text at 8:13.
- **Gordon D. Fee and Douglas Stuart**, *How to Read the Bible for All Its Worth*. The epistle and
  Acts genre lenses used here: read the occasion first, and treat a narrative precedent as
  commended only where the narrator says so.
- Related studies on this site: [The Olivet Discourse](https://the-way.lewy.au/last-things/olivet-discourse/) on what
  "ready" means across the New Testament, and
  [Prayer: Communion with God](https://the-way.lewy.au/christian-life/prayer-as-communion/).

Scripture quotations marked ESV are from the ESV® Bible, copyright © by Crossway. WEB quotations are
from the World English Bible (public domain). See [Copyright](https://the-way.lewy.au/about/copyright/) for the full
notices.