¹ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

¹ tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

¹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

² sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

¹ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

¹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

³ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

² tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

² tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

¹ tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”

² tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

⁴ sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.

² sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

² tn The phrase “sons of the people” refers here to the common people (see BDB 766 s.v. עַם), as opposed to the upper classes who would have private tombs.

¹ tn Heb “and his house where he lived, the other court [i.e., as opposed to the great court], separated from the house belonging to the hall, was like this work [i.e., this style of architecture].”

² sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.

² sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

³ tn אֶזְרָח (ʾezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.