⁴ tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ʿatsat y^ehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

² tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

³ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (ʾomer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form—are you planning to kill me?

⁵ tn The noun מְזִמָּה (m^ezimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (דַּעַת וּמְזִמָּה, daʿat um^ezimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.

⁴ tn Heb “knowledge and purpose.” The noun דַּעַת (daʿat, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns דַּעַת וּמְזִמָּה (daʿat um^ezimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing). The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”

³ sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.

² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

¹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

² sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

¹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

³ tn Heb “according to its custom [or plan].” See BDB 1049 s.v. מִשְׁפָּט 6.d, and compare usage in 1 Sam 27:11.

² tn Heb “counsel.” The Hebrew term עֵצָה (ʿetsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

² sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.

⁴ sn Here “laugh” is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.

⁵ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.