¹ sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant—sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.

¹ tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.

³ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

² sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

¹ tc ‡ Although most witnesses (B C L N W Γ Δ ƒ¹³ 33 1424 M f sy^s,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ¹] 579 lat sy^c sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA²⁸, however, agrees with the majority of witnesses.

³ tn Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

¹ tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³ tn Grk “men,” but ἄνθρωπος (anthrōpos) is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).

² sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

¹ tn The Greek term here is ἀνήρ (anēr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

¹ sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

¹ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

² tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

² tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

³ tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

⁴ sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

¹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

¹ tn The plural Greek term ἀνθρώπων (anthrōpōn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

² tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only 5,000 men, but also an unspecified number of women and children.