⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

¹ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnōsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

³ tn Here “men” is retained as a translation for ἀνθρώποις (anthrōpois) rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

¹ tn Heb “All the men of your covenant”; cf. KJV, ASV “the men of thy confederacy.” In Hebrew “they will send you unto the border” and “all the men of your covenant” appear in two separate poetic lines (cf. NAB “To the border they drive you—all your allies”). Since the second is a noun clause functioning as the subject of the first clause, the two are rendered as a single sentence in the translation.

¹ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

¹ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

¹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

² sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

³ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Although some translations have simply “these” or “these people,” since in v. 14 they are described as having eyes “full of an adulteress,” men are in view.

¹ tn The plural Greek term ἄνθρωποι (anthrōpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anthrōpōn) has been translated “people.”

¹ tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women.

³ tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

¹ tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.

³ tn Here ἄνθρωπον (anthrōpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

³ sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

¹ tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelphoi) here has not been translated as “brothers and sisters.”

³ tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.

¹ tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.