³ tn The Hebrew verb אֶכָּבְדָ (ʾekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ʾertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose or result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).

¹ tn The cohortative form אֶשְׁכְּבָה (ʾeshk^evah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).

⁸ tn Alternately, “Let us rejoice and delight in you.” There is debate whether the cohortatives נָגִילָה (nagilah, Qal cohortative first person common plural from גִּיל, gil, “to exult”), וְנִשְמְחָה (v^enishm^ekhah, Qal cohortative first person common plural from שָמַח, shamakh, “to rejoice”) and נַזְכִּירָה (nazkirah, Hiphil cohortative first person common plural from זָכַר, zakhar, “to praise”) should be classified as (1) cohortatives of resolve, expressing the resolution or determination of the speakers to adopt or accomplish a course of action: “We will rejoice…we will delight…we will praise” (e.g., KJV, NASB, NIV) or (2) hortatory cohortatives, exhorting others to join in doing something: “Let us rejoice…let us delight…let us praise” (e.g., NJPS).

³ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

² tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.

¹ tn The cohortative אֶחְכָּמָה (ʾekhkamah, from חָכַם, khakham, “to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

⁴ tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

¹ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

³ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

³ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

² tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

⁴ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

¹ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

² tn In the apodosis of conditional clauses (which must be supplied from the context preceding), the cohortative expresses the consequence (see GKC 320 §108.d).

¹ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

¹ tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.

⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

⁵ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

⁴ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

² tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.