¹ tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.

¹ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

¹ tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).

¹ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

¹ tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

² tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).

¹ tn “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.

⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

² tn Heb “and his son came and told him.” The MT has the singular here, but several other textual witnesses have the plural, which is more consistent with the second half of the verse and with vv. 12-13.

¹ tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.

¹ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

⁵ tn The verb הָלַךְ (halakh, “to go, to walk”) is occasionally used of animals (1 Sam 6:12). Here it is nuanced “prowled” in the light of the hunting or stalking imagery in vv. 12-13.

² sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).

¹ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

³ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

³ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

² tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

¹ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

¹ tn Heb “Therefore, thus says the Lord, the God of armies, the God of Israel.” For the title see 7:13 and the study note on 2:19. The first person address is again used in the translation because this whole section is a speech from the Lord (see vv. 12-13).

¹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.