¹ tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.

² tn Grk “On the contrary, O man, who are you to talk back to God?”

³ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

² sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).

³ tn Grk “talking with them.” The participle ὁμιλήσας (homilēsas) has been translated as a finite verb due to requirements of contemporary English style.

¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasophisamenos) as “took advantage by clever words” or “persuaded by sweet talk.”

² tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

¹ sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.

³ tn The Hitpael imperfect of הָלַל (halal) means “to praise”—to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”

² tc The LXX has “Giving authority to words is the beginning of strife.” This would make it a warning against thoughtless talk.

² tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”

¹ tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.

² sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

¹ tn The words “I said” are not in the text. The text merely has, “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah, though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.

³ sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.

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).

² tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

³ tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.

¹ tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqq^eshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.

¹ tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him.