¹ sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

³ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

¹ tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.

¹ sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

³ tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).

¹ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

¹ sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.

¹ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

² tn Heb “without stopping.” The noun הַפוּגָה (hafugah, “stop”) is a hapax legomenon (word that occurs only once in Hebrew scriptures). The form of the noun is unusual, probably being derived from the denominative Hiphil verbal stem of the root פּוּג (pug, “to grow weary, ineffective, numb; become cold”).

⁵ sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

⁷ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

³ sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

⁴ sn Commands are addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting soldiers in ambush to stop people from escaping the city (cf. 2 Kgs 25:4).

³ sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.

¹ tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).

³ tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.

¹ tn Heb “my loins,” “my bowels” (archaic), “my innermost being.” The last option is reflected in the translation; some translations take the inner turmoil to be literal (NIV “The churning inside me never stops”).

¹ tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.

¹ tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.