³ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

³ tn The ἵνα (hina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

² sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

³ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

² tn The vav plus the imperfect conjugation verb וְיִשְׁתֹּק (v^eyishtoq, “to be quiet”) here denotes purpose/result (see IBHS 638-40 §38.3).

² tn The Hebrew word used here (לְמַעַן, l^emaʿan) usually expresses purpose. The sense in this context, however, is more likely that of result.

³ tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).

³ tn The vav (ו) prefixed to וְיָשִׁיבוּ (v^eyashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”

² tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

² tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (l^emaʿan). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.

³ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

² tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

¹ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

¹ tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations.

¹ tn The form לִהְיוֹת (lih^eyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).

¹ tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.

² tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.

³ tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).