¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

³ sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.

⁴ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

¹ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

⁴ tn Heb “beyond the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).

³ tn Heb “beyond the Jordan, east of Jericho.” The word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.

¹ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

⁵ tn Clauses beginning with עַד (ʿad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

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).

² sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

¹ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

³ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

¹ tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

¹ tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).

² sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

² sn In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence.

² tn Heb “and Aram saw that they were struck down before Israel and they sent messengers and brought out Aram which is beyond the River, and Shophach the commander of the army of Hadadezer [was] before them.”

¹ tn Heb “Then you may return to the land of your possession and possess it, that which Moses, the Lord’s servant, gave to you beyond the Jordan toward the rising of the sun.”

³ tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ ƒ^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A M) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.