³ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

² tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

² tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

¹ tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; TLB “With bared fangs.”

¹ tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.

¹ tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”

² sn The analogy is that they received his words eagerly as the dry ground opens to receive the rains.

² tn Heb “you opened your mouth to the Lord, do to me according to [what] went out from your mouth.”

³ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

¹ sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well—things like “open your eyes” or “asleep on the job.”

¹ tn Or “have been opened wide.” The Niphal perfect נִפְתְּחוּ (nift^ekhu) from פָּתַח (patach, “to open”) may designate a past-time action (“have been opened wide”) or a present-time circumstance (“are wide open”). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called “instantaneous perfect” (IBHS 488-89 §30.5.1). The root פָּתַח (“to open”) is repeated for emphasis to depict the helpless state of the Assyrian defenses: פָּתוֹחַ נִפְתְּחוּ (patoakh nift^ekhu, “wide open”).

⁷ sn The three-fold repetition of the verb פָּתַח (patakh, “to open”) (Song 5:2, 5, 6) indicates that it is a key word in this section. While it is clear that the verb describes her action of opening the door of her bedroom chamber in 5:2, some suggest that in 5:5-6 it is used figuratively (hypocatastasis: implied comparison) of the Beloved “opening” her female genitalia for sexual intercourse (but see study notes below).

³ tn Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah’s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, “Hebrew עַד, especially at Job i.18 and Neh vii.3, ” JJS 27 (1982): 177-88.

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

¹ tn Grk “If concerning Titus” (εἴτε ὑπὲρ Τίτου, eite huper Titou); the Greek sentence opens with an ellipsis which must be supplied: If [there is any question] about Titus.”

³ tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigō thuran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).

² tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

⁶ sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

² tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixas) has been translated as a finite verb due to the requirements of contemporary English style.