¹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

¹ tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”

³ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

¹ tn Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.

⁵ tn Heb “on account of the life of your children.” The noun נֶפֶשׁ (nefesh) refers to the “life” of their dying children (e.g., Lam 2:12). The singular noun נֶפֶשׁ (nefesh, “life”) is used as a collective, as the plural genitive noun that follows makes clear: “your children.”

⁴ tn The noun תִּפְאָרָת (tifʾarat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”

³ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

² tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

³ tn The indicative mood indicates that the verb ἐσμέν (esmen) at the end of 3:1a is not governed by the ἵνα (hina) and does not belong with the ἵνα clause, since this would have required a subjunctive. If the verb ἐσμέν were subjunctive, the force of the clause would be “that we should be called children of God, and be (children of God).” With ἐσμέν as indicative, the clause reads “that we should be called children of God, and indeed we are (children of God).”

¹ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

¹ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

⁶ sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.

¹ tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB “people of Israel” (likewise in the following verse).

¹ tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, and NLT.

¹ tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.