¹ tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.

¹ tc The LXX omits the phrase “It is all one.” Modern scholars either omit it or transpose it for clarity.

³ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

³ tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.

² tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

⁵ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

⁴ tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

⁴ tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

² tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

² tn Or “branded.” The Greek verb καυστηριάζω (kaustēriazō) can be used to refer either to the cause (“brand”) or the effect (“seared”).

³ tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.

¹ sn Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.

¹ tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.

² tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

² tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

¹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

² tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).