² tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.

² tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

² sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

² sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

³ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

³ sn “Are you the king of the Jews?” Pilate was interested only in the third charge because of its political implications of sedition against Rome.

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

² sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

³ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

² tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.

² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

³ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

¹ tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”

² tn The Hebrew noun פְּקֻדָּה (p^equddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.

² sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.

³ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

¹ sn As the lot dictates. The Israelite soldiers intended to cast lots to determine which tribe would lead the battle charge (see v. 18).

² tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.