² sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

⁵ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force, made explicit in the translation, of an imperative.

³ tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”

³ tn The imperfect of the stative verb יָדַע (yadaʿ, “to know”) means “will know/come to know,” thus “will learn, find out, realize.”

³ sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.

⁴ sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.

⁴ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

¹ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

¹ tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”

¹ sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.

² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidontes) has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

³ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

¹ tn The verb פֶּן־תֶּאֱלַף (pen teʾelaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).

² sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.

¹ tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

³ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

¹ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

² sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.