¹ tn Or “do not be conformed to”; Grk “not being conformed to.”

² tn Grk “the former lusts in your ignorance.”

³ tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁵ tn Grk “at the last of the times.”

⁶ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

⁷ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

⁸ tn Grk “whose,” referring to the wives.

⁹ tn Or “adornment.”

¹⁰ tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.