¹ tn Heb “head.” The word רֹאשׁ (roʾsh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.

⁴ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

¹ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

¹ tn The word שִׂיא (siʾ) has been connected with the verb נָשָׂא (nasaʾ, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.

¹ tn Heb “these were the sons of Levi according to the house of their fathers, heads of the fathers, according to their numberings, by number of names, according to their heads, doer[s] of the work for the service of the house of the Lord, from a son of twenty years and upwards.”

¹ tn Heb “And the sons of Eleazar were found to be more, with respect to the heads of men, than the sons of Ithamar, and they divided them. To the sons of Eleazar there were sixteen heads, according to the house of the fathers; and to the sons of Ithamar there were eight, according to the house of their fathers.”

¹ sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.

¹ tn The construction is literally “lift up the head[s],” (שְׂאוּ אֶת־רֹאשׁ, s^eʾu ʾet roʾsh). This idiom for taking a census occurs elsewhere (e.g., Exod 30:12; Num 26:2). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11-16, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.

¹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousias, “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).

² tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

¹ tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katantēsōmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.

³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

¹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

³ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

¹ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁴ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

³ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.