¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

² sn This qualifying clause in the narrative indicates who represented God in the dispute.

¹ tn Heb “the priests”; the qualifying adjective “pagan” has been supplied in the translation for clarity.

² tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).

² tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).

¹ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

¹ tn This is a cognate noun of the verb translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

³ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

³ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

² tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.

¹ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

³ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

³ tn Heb “divination and worthlessness.” This is an example of hendiadys, where two nouns are joined by “and,” with one serving as qualifier of the other. The noun “worthlessness” functions as an adjective in an “of” phrase that follows and qualifies a noun (an attributive genitive in Hebrew) in Zech 11:17 and Job 13:4.

¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

¹ tn This is the first use of the term ζωὴν αἰώνιον (zōēn aiōnion) in the Gospel, although ζωή (zōē) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiōnios).

⁴ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

¹ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

¹ tn Heb “come and pray to me.” This is an example of verbal hendiadys, where two verbs formally joined by “and” convey a main concept, with the second verb functioning as an adverbial qualifier.

⁴ tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.