² sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

¹ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

⁷ sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.

² sn For the concept of defiling the land in legal literature, see Lev 18:28 and Deut 21:23.

⁴ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

⁴ tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

³ tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.

⁵ sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.

¹ sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.

⁵ tn Heb “we.” In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on Song 2:15.

² sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.

² sn Adrammelech and Anammelech, the gods of the Sepharvaim are unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 212.

³ sn This deity is unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 211-12.

⁸ tn The word מַשָּׂא (massaʾ) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

¹ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

³ sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

⁴ tn The verb here is ποιέω (poieō), but in this context it has virtually the same meaning as δίδωμι (didōmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

² sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).

⁴ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.