¹ tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.

¹ tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.

² sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

² sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

¹ sn Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices (Lev 3:17).

² tn Heb “people.” The translation uses “men” because these were warriors and in ancient Israelite culture would have been exclusively males.

⁴ tn The pronoun “us” here is exclusive—it refers to just the Philistine contingent (the following “you” refers to Isaac).

² tn Grk “the beloved.” The term ἠγαπημένῳ (ēgapēmenō) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

¹ tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (l^evadekha) is appositional, underscoring the possession as exclusive.

⁴ tn The construction forms a double question (אִם…הֲ, ha…ʾim) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 §150.h).

¹ tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.

¹ tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the Lord’s, either for his sanctuary use, or for his destruction. It seems to refer to an individual’s devoting something freely to God.

¹ tn The word translated “human” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

¹ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

³ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

¹ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivvaʿti, “I cry out”) from the verbal root שָׁוַע (shavaʿ), which occurs exclusively in the Piel.