³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

¹ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

¹ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

³ tn The Hiphil infinitive construct הַרְאֹתְךָ (harʾot^ekha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

⁴ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (vaʾashall^ekhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

² tn The construction uses the cohortative אָסֻרָה־נָּא (ʾasura-nnaʾ) followed by an imperfect with vav (וְאֶרְאֶה, v^eʾerʾeh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

⁴ sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

³ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

² tn The form וְנַעֲשֶׂה (v^enaʿaseh, from the verb עָשָׁה [ʿasah], “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

² tn The Hiphil infinitive construct לְהַחֲיוֹת (l^ehakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark—saving life. The Hiphil of this verb means here “to preserve alive.”

¹ tn Heb “Therefore, listen to the plan of the Lord that he has planned against Edom, and the purposes that he has purposed against…” The first person has again been adopted in the translation to avoid the shift from the first person address in v. 19 to the third person in v. 20, a shift that is common in Hebrew poetry, particularly Hebrew prophecy, but uncommon in contemporary English literature.

³ tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [ʾal] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.

⁴ tn Heb “knowledge and purpose.” The noun דַּעַת (daʿat, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns דַּעַת וּמְזִמָּה (daʿat um^ezimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing). The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”

¹ sn The stated purpose for leaving the nations (to teach the subsequent generations…how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel’s loyalty to the Lord. However, the two stated purposes can be harmonized. The willingness of later generations to learn and engage in holy war would measure their allegiance to the Lord (see B. G. Webb, Judges [JSOTSup], 114-15).

⁴ tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.

³ tn Here εἰς τοῦτο (eis touto) states the purpose for the revelation of God’s Son. However, the phrase offers the same difficulty as all the ἐν τούτῳ (en toutō) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the ἐν τούτῳ construction it is probable that the phrase εἰς τοῦτο here refers to what follows: There is a ἵνα (hina) clause following which appears to be related to the εἰς τοῦτο, and in fact is resumptive (that is, it restates the idea of “purpose” already expressed by the εἰς τοῦτο). Thus the meaning is: “For this purpose the Son of God was revealed: to destroy the works of the devil.”

⁴ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.

¹ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

¹ tn The phrase begins with the ἵνα (hina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalēsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

² tn This is a rather clear case where the Hebrew particle לְמַעַן (l^emaʿan) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have failed to listen to him not in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).