¹ tn Heb “to all”; for use of the preposition ל (lamed) to show inclusion (“all belonging to”) see GKC 458 §143.e.

¹ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

¹ tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

⁵ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

¹ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

³ tn The vav (ו) consecutive with the preterite shows result—as a result of Pharaoh’s search for him, he fled.

³ tn The construction, with a vav plus perfect consecutive (veqatal) of הָיָה (hayah) shows that this was a repeated practice and not merely one action.

⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

³ tc The MT reads לֹא חָמָלְתָּ (loʾ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (v^eloʾ khamalta, “and You showed no mercy”).

⁴ tn The two infinitives לְבָרָם (l^evaram, “to make it clear to them”) and וְלִרְאוֹת (v^elirʾot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”

³ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

⁴ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

⁶ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

³ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

³ sn The name Rehoboth (רְהֹבוֹת, r^ehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

¹ tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

¹ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

¹ sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5).