⁵ tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.

² tn Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.”

² tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

⁵ tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).

⁶ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

¹ tn To make a better parallelism, some commentators have replaced the imperative with another finite verb, “we have found it.”

⁴ tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.

¹ tn Or “What do we have in common?” The text reads literally, “What to me and to you?”

¹ tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”

² tn Or perhaps “we want to” (so NCV, CEV, NLT), if the imperfect is understood in a modal sense indicating desire.

² tc Codex Alexandrinus (A) of the LXX adds “we entered and walked around in the land as far as Laish and.”

¹ tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”

² tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, haʾim tamnu ligvoaʿ).

² tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.

² sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

¹ tn This use of ἐάν (ean) with the indicative mood rather than the subjunctive constitutes an anomalous usage. Here ἐάν is used instead of ἐι (ei) to introduce a first-class condition: “if we know (οἴδαμεν, oidamen) that he hears us in regard to whatever we ask, then we know that we have the requests which we have asked from him.” The reality of the condition (protasis) is assumed for the sake of argument; given the protasis, the apodosis follows. The use of ἐάν for ἐι is rare but not without precedent; see M. Zerwick (Biblical Greek §§330-31).

¹ tn Once more there is the familiar difficulty of determining whether the phrase refers (1) to what precedes or (2) to what follows. Here, because ἐν τούτῳ (en toutō) is followed by a clause introduced by ὅταν (hotan) which appears to be related, it is best to understand ἐν τούτῳ as referring to what follows. The following ὅταν clause is epexegetical to ἐν τούτῳ, explaining how we know that we love God’s children: “by this we know that we love God’s children, whenever we love God and keep his commandments.”

¹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

¹ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

² tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”