Discovery Box| (0.05) | (Sos 2:7) | 4 tn Alternately, “arouse…awaken….” The root עוּר (ʿur) is repeated twice in 2:7 for rhetorical emphasis. The first is the Hiphil imperative (“do not awake/excite…”) and the second is the Polel imperative (“do not awake/start to move…”). The Hiphil depicts a causative action (causing love to initially awaken) and the Polel depicts an intensive action (repeated efforts to awaken love or to set love into motion). On the other hand, G. L. Carr (Song of Solomon [TOTC], 94) writes: “The meaning is not stir up, i.e., a repetition of the same act, but is rather first the act of awakening or summoning something, and then doing what is necessary to sustain the activity already begun, i.e., being so fully awakened that sleep becomes impossible (e.g., 5:2).” The terms ָתּעִירוּ (taʿiru, “arouse”; Hiphil imperative from עוּר) and תְּעוֹרְרוּ (teʿoreru, “awaken”; Polel imperative from עוּר) are probably figurative expressions (hypocatastasis) rather than literal because the object does not refer to a person (her lover) but to an emotional state (“love”). The Hebrew root עוּר has two basic meanings: (1) to wake up and (2) to excite (HALOT 802 s.v. II עוּר). These two nuances are paralleled in the related Semitic roots: Ugaritic ʿr and ʿrr “to be excited” (UT 19.1849; 19.1926; WUS 2092) and Akkadian eru “to awake” (AHw 1:247) (HALOT 802 s.v. II). The Hiphil stem has a four-fold range of meanings: (1) to wake up someone/something, (2) to excite, put into motion, start to work, (3) to summons, (4) to disturb (HALOT 802-803 s.v. II). When used literally, the Hiphil describes waking up a sleeper (Zech 4:1) or stirring up a fire (Hos 7:4). When used figuratively, it describes stirring up (Isa 50:4; Pss 57:9; 108:3) strength (Dan 11:25), anger/wrath (Ps 78:38), jealous/zeal (Isa 42:13), and love/sexual passion (Song 2:7; 3:5; 8:4). The Polel stem has a three-fold range of meanings: (1) to awake, start to move, (2) to agitate, disturb, (3) to set in motion (HALOT 802-803 s.v. II). The expression “arouse or awaken love” is figurative (hypocatastasis). It draws an implied comparison between the literal action of arousing a person from sleep and stirring him/her up to excited action, with the figurative picture of a lover sexually stirring up, arousing and exciting the sexual passions of his beloved. |
| (0.05) | (Rev 12:6) | 3 tn Grk “where she has there a place prepared by God.” |
| (0.05) | (1Pe 4:14) | 2 tn Grk “the Spirit of glory and of God.” |
| (0.05) | (Jam 1:13) | 1 tn Or “God must not be tested by evil people.” |
| (0.05) | (Heb 6:6) | 3 tn Grk “recrucifying the son of God for themselves.” |
| (0.05) | (1Ti 5:4) | 3 tn Grk “for this is pleasing in the sight of God.” |
| (0.05) | (1Ti 1:4) | 2 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses. |
| (0.05) | (1Ti 1:4) | 2 tn More literally, “the administration of God that is by faith.” |
| (0.05) | (1Ti 1:11) | 2 tn Grk “the gospel of the glory of the blessed God.” |
| (0.05) | (1Th 3:9) | 1 tn Grk “what thanks can we render to God about you.” |
| (0.05) | (Phi 3:14) | 2 tn Grk “prize, namely, the heavenly calling of God.” |
| (0.05) | (1Co 14:36) | 1 tn Grk “Did the word of God go out from you.” |
| (0.05) | (Rom 14:12) | 1 tn Or “each of us is accountable to God.” |
| (0.05) | (Rom 7:4) | 2 tn Grk “that we might bear fruit to God.” |
| (0.05) | (Act 13:37) | 1 sn The one whom God raised up refers to Jesus. |
| (0.05) | (Joh 13:20) | 3 sn The one who sent me refers to God. |
| (0.05) | (Joh 12:44) | 2 sn The one who sent me refers to God the Father. |
| (0.05) | (Joh 10:33) | 6 tn Grk “you, a man, make yourself to be God.” |
| (0.05) | (Joh 8:42) | 2 tn Or “I came from God and have arrived.” |
| (0.05) | (Joh 7:28) | 5 tn The phrase “the one who sent me” refers to God. |
