² tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

¹ tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).

¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

³ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

³ sn Kinnereth. This is another name for the Sea of Galilee, so called because its shape is that of a harp (the Hebrew term for “harp” is כִּנּוֹר, kinnor).

¹ tn The implicit irony in Paul’s remark is brought out well by the TEV “I do not think that I am the least bit inferior to those very special so-called ‘apostles’ of yours!”

³ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

² sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).

¹ sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

² tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c).

¹ tn Heb “in exchange for the life.” The Hebrew preposition ב (bet, “in”) here is the so-called bet pretii, or bet (ב) of price, defining the value attached to someone or something.

¹ sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21).

² tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

⁴ tn Here the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (ʾasham; see J. Milgrom, Leviticus [AB], 1:303).

¹ tn In this context the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

⁴ sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).

² tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenēs) by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

² sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

³ tn The passive voice here and with the next verb is probably used for rhetorical effect. Although it is common to understand such usage, particularly in the gospels, as examples of the so-called “divine passive” where God is the unstated performer of the action, according to Wallace (ExSyn 438) this category is overused.

¹ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion—he will be “king over all the earth.”