² tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hineni mashliakh, “here I am sending”).

⁶ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

² tn Heb “and he did not repeat to know her” or “he did not know her again.” Here “know” is a euphemism for sexual relations.

¹ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

³ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

¹ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

¹ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

² tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

² tn Although μηκέτι (mēketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

² sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”

³ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (ʾosif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine—the drunkard wants to go and get another drink.

² tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God”—and what that would mean in their lives.

¹ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

⁵ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

³ sn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled.

¹ sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13.

¹ tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.

³ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

³ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

⁶ sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.