³ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

³ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

³ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

¹ sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.

¹ sn The order of the second and third temptations are reversed in Luke’s account (4:5-12) from the order given in Matthew. Scholars differ on which account represents the original order of the temptations, but it seems likely that whichever is original, the other was changed by the author of that gospel for literary reasons.

¹ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (ʾaryeh, “lion”) probably needs to be emended to an original הָרֹאֶה (haroʾeh, “the one who sees”), i.e., the guard mentioned previously in v. 6. The Dead Sea Scrolls (1Q Isa^a) and the Syriac support an original הָרֹאֶה (haroʾeh, “the one who sees”).

¹ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point—they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (gaʾal) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

³ tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).

⁵ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

⁵ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

¹ sn The ‘super-apostles’ refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul’s opponents in Corinth, in which case the designation is ironic.

³ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

⁴ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

⁶ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

¹ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

¹ tn The aorist participle ὑψωθείς (hupsōtheis) could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).