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.

² tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

⁵ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

¹ sn The plural years suggests that the plague to which Joel refers was not limited to a single season. Apparently the locusts were a major problem over several successive years. One season of drought and locust invasion would have been bad enough. Several such years would have been devastating.

⁴ tn For the usage of this phrase see the translator’s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!”

³ sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger.

¹ tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).

² sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.

² sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.

³ tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).

³ tn The word רָע (raʿ, “bad”) can refer to evil and is traditionally taken as such in this verse. However, רָע can also refer to something of little worth. Perhaps the verse comments on the fool’s unwillingness to forego what is inferior or to avoid cutting corners and to persevere for what is truly desirable.

⁴ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

⁵ tn The participle בּוֹטֵחַ (boteakh) means to “be secure, confident, safe, or care free.” In this verse it applies specifically to the issue of putting up security for another, not all the rest of life. A person who avoids this bad decision has no worries about its consequences.

¹ tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ʾeshet khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.

⁴ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

² sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.

³ tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

³ tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (raʿaʿ, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).

² tn The Piel verb is a factitive meaning “to magnify.” The English word “magnify” might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them.