² sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

³ tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

¹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

⁶ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

¹ sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

⁶ tn Heb “their vine-branches.” The term “vine-branches” is a figurative expression (synecdoche of part for the whole) representing the agricultural fields as a whole.

¹ tn The interrogative force of the previous verse is continued here, part of a list of attributes reinforcing the question, “Who is like God?”

¹ tn Heb “Esau.” The name Esau here is a synecdoche of part for whole referring to the Edomites. Cf. “Jacob” in v. 10, where the meaning is “Israelites.”

¹ sn The decision referred to here is not a response on the part of the crowd but the verdict handed out by the divine judge.

³ tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me).

² tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me).

¹ tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= I).

¹ tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I).

¹ sn Cf. Deut 15:12-18 for the complete statement of this law. Here only the first part of it is cited.

² tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.

¹ tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English, and the tongue may stand as a part for the whole anyway.

³ sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery—part of the miserable misfortune that the miserly man of wealth must endure.

³ tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.

² tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.