³ tn Heb “Jehoram” here and in vv. 21, 22, 23, 24; Joram is a short form of the name Jehoram.

¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

² tc The Kethib is written אַרְיֵה (ʾaryeh, “lion”), while the Qere is אֲרִי (ʾari, “lion”), simply a short spelling of the same term (BDB 71 s.v. אַרְיֵה).

² sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).

² tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).

⁷ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

¹ sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

² sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.

³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

¹ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

² sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.

² tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (y^ehi) and וַיְהִי (vay^ehi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

¹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

³ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

² tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

¹ tn The Heb emphasizes the pronoun “We—we have sinned….” Given the contrast with the following, it means, “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

¹ sn Jeremiah answers their claims that the Lord has raised up prophets to encourage them that their stay will be short by referring to the Lord’s promise that the Lord’s plans are not for restoration but for further destruction.

² tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

¹ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

² tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.