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.

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

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

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

tn Grk “the former lusts in your ignorance.”

sn A quotation from Lev 19:2.

tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

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.

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

tn Grk “at the last of the times.”

tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; 𝔓72 א C P Ψ 1739 𝔐), or the aorist participle πιστεύσαντες (pisteusantes; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

tc Most later mss (P 𝔐) have διὰ πνεύματος (dia pneumatos, “through the spirit”) after ἀληθείας (ajlētheias, “truth”), while the words are lacking in a broad spectrum of early and important witnesses (𝔓72 א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

tn Grk “for sincere brotherly love.”

tn Verses 22–23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

tc A few mss (A B 1852 pc) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (𝔓72 א* C P Ψ 33 1739 𝔐 co) for the word. The omission may have been accidental. In the uncial script (ΚΑΘΑΡΑΣ ΚΑΡΔΙΑΣ) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

sn Here all flesh is a metaphor for humanity—human beings as both frail and temporary.

tn Or “a wildflower.”

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 (rhēma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logos 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.

sn A quotation from Isa 40:6, 8.

tn Or “put away.”

tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

tn Grk “getting rid of … yearn for.”

tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23–25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

tc The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses (𝔓72 א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

tn Grk “have tasted that the Lord is kind.”

sn A quotation from Ps 34:8.