¹ tn The cohortative verb (נֶאֶרְבָה; neʾer^evah) could indicate exhortation (“Let us lie in wait!”), resolve (“We will lie in wait!”), or purpose (“so that we may lie in wait”). Regardless of classification the verse indicates both invitation and intention.

¹ tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.

² tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

¹ sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse), but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.

¹ sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).

¹ sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.

¹ tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalountos] in 2 Cor 5:20).

² tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts.

² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

² sn A similar exhortation is found in 4 Macc 13:14-15, reflecting the view of Judaism in the intertestamental period. The statement here assumes there is more to a person than a body. As J. Nolland states, “Fear of God is to displace fear of death-dealing persecutors. The stakes are higher with God” (Matthew [NIGTC], 436).

¹ tn The shortened form of the prefix-conjugation verb וְיָבֵן (v^eyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

⁶ tn Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the Lord day and night without ceasing in repentance and genuine sorrow for its sins.

³ tn Heb “Add year to year; let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

² tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.

¹ tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).

² tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.

¹ sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).

¹ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow—חֻקֹּת (khuqot), מִשְׁפָּטִים (mishpatim), and מִצְוֹת (mitsvot).

² tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilb^enah l^evenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisr^efah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).