³ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of a long standing purpose—that they might know.

³ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

³ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

¹ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

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.”

⁵ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

² tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

¹ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

³ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

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.

³ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

³ tn This ἵνα (hina) introduces a clause giving the author’s purpose for writing “these things” (ταῦτα, tauta), which refers to the entirety of the preceding material. The two other Johannine statements about writing, 1 John 1:4 and John 20:31, are both followed by purpose clauses introduced by ἵνα, as here.

¹ tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”

² tc The Latin Vulgate implies the form לְמַעֲנֵהוּ (l^emaʿanehu) “for his/its sake/purpose” rather than the Masoretic text’s לַמַּעֲנֵהוּ (lammaʿanehu) “for his/its purpose/answer.” Both are reading the same consonantal text but understanding the vowels differently.

¹ tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.

¹ tn The form וּמְצָא (um^etsaʾ, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

¹ tn The infinitive construct with ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) here means to acquire something. It is parallel to the verb “treasure up” in 2:1.

³ tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): “[so]…you might gain lasting fame.”

¹ tn After the preceding imperfect verbal form, the subordinated imperative indicates purpose/result. S. R. Driver comments, “…the imper. is used instead of the more normal voluntative, for the purpose of expressing with somewhat greater force the intention of the previous verb” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 350).

² tn Heb “for the purpose of troubling her.” The word “just” has been added for English idiom. The Hiphil form of the verb רָעַם (raʿam) may mean to disturb, humiliate, or provoke to anger. The picture seems to be that Peninnah would deliberately choose ways to irritate Hannah, for no other purpose except to see her provoked, humiliated, or depressed.