¹ tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.

¹ tc ‡ The conjunction δέ (de) is found in P⁴⁶ א*^,2 A D¹ Ψ 1175 1241 1505 1739 1881 M sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

¹ tn Or “that.” It is very difficult to determine whether ὅτι (hoti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.

¹ tc MT reads הֹמִיּוֹת (homiyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of י (yod). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

³ tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (v^eʾehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (v^eʾehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).

¹ sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).

³ sn The idea of separation is critical to this chapter. God separated light from darkness, upper water from lower water, day from night, etc. The verb is important to the Law in general. In Leviticus God separates between clean and unclean, holy and profane (Lev 10:10; 11:47 and 20:24); in Exodus God separates the Holy Place from the Most Holy Place (Exod 26:33). There is a preference for the light over the darkness, just as there will be a preference for the upper waters, the rain water which is conducive to life, over the sea water.

² tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).

³ tc This parenthetical clause is absent in several later witnesses (D² Ψ 1175 1241 2464^vid M al), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.

² tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.

¹ tc Although usually δέ (de, “now”; found in א A C D¹ F G Ψ 0285 M lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (P⁴⁶ B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.

³ tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C 81 104 1505 1506 al, and is slightly preferred.

¹ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

³ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

² tn L&N 18.13 has “to tie objects together—‘to tie, to tie together, to tie up.’” The verb δέω (deō) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

² tn Or “because he is.” The participle ὑπάρχων (huparchōn) could be either adjectival, modifying οὗτος (houtos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didous) in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

⁴ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

¹ tn As a third person imperative in Greek, ἀκολουθείτω (akoloutheitō) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

⁴ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

³ tn The ὅτι (hoti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.