¹ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

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.

² sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).

⁵ tn The conjunction “if” does not appear in the Hebrew text. It applies from the previous line and is supplied in the translation for the sake of smoothness.

⁶ tn Heb “young man” or “youth.” The term sometimes applies to an assistant, or servant, or someone in training for a higher position.

⁴ sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.

¹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man]—if….”

⁴ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

³ tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

² sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.

² tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

³ sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk, who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.

³ sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.

⁵ sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.

¹ sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.

¹ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

¹ sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32).

² sn The suffixes on the nouns אֲחֵיכֶם (ʾakhekhem, “your brother”) and אֲחוֹתֵיכֶם (ʾakhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

² sn The referent for their sea is not clear. Most interpreters take it as a figure for the rivers and canals surrounding Babylon. But some apply it to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.