Discovery Box| (0.10) | (Jer 44:8) | 1 tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical ל (lamed) + infinitive, לְקַטֵּר (leqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6. |
| (0.10) | (Isa 1:12) | 1 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area. |
| (0.10) | (Psa 18:35) | 1 sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61. |
| (0.10) | (Job 10:15) | 3 sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28)—like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face). |
| (0.10) | (Exo 2:13) | 6 sn Heb “your neighbor.” The word רֵעֶךָ (reʿekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37). |
| (0.10) | (Gen 20:16) | 2 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11). |
| (0.10) | (Act 4:24) | 2 tn Or “Lord of all.” |
| (0.10) | (Zep 1:7) | 1 tn Heb “Lord Yahweh.” |
| (0.10) | (Dan 4:19) | 2 tn Aram “my lord.” |
| (0.10) | (Jer 1:6) | 1 tn Heb “Lord Yahweh.” |
| (0.10) | (Psa 84:12) | 1 tn Traditionally “Lord of hosts.” |
| (0.10) | (1Ch 17:7) | 1 tn Traditionally, “Lord of hosts.” |
| (0.10) | (2Sa 11:26) | 1 tn Heb “for her lord.” |
| (0.10) | (2Sa 7:11) | 3 tn Heb “the Lord.” |
| (0.10) | (1Sa 24:21) | 1 tn Heb “by the Lord.” |
| (0.10) | (Jdg 6:13) | 1 tn Heb “But my lord.” |
| (0.10) | (Jdg 3:9) | 1 tn Heb “the Lord.” |
| (0.09) | (Sos 1:4) | 4 tn Or “has brought me.” The verb הֱבִיאַנִי (heviʾani, Hiphil perfect third person masculine singular בּוֹא, boʾ, “to bring” plus first person common singular suffix) may be classified in two ways: (1) perfect of past action: “The king has brought me into his chambers” or (2) precative perfect: “May the king bring me into his chambers!” (J. S. Deere, “Song of Solomon,” BKCOT, 1012). While some older grammarians denied the existence of the precative (volitional) function of the perfect in Hebrew (e.g., S. R. Driver, Tenses in Hebrew, 25-26; GKC 312-13 §106.n, n. 2), its existence is accepted in more recent grammars (e.g., IBHS 494-95 §30.5.4d; Joüon 2:365 §112.k). While the perfect of past action is the more common use of the perfect, the context suggests the more rare precative. As IBHS 494-95 §30.5.4d notes, the precative can be recognized contextually by its parallelism with the other volitive forms. The parallelism of precative הֱבִיאַנִי (“bring me!”) with the volitives in the two preceding parallel colons—מָשְׁכֵנִי (mashekheni, “draw me!”; Qal imperative second person masculine singular from משַׁךְ, mashakh, “to draw” plus first person common singular suffix:) and נָּרוּצָה (narutsah, “let us run!”; Qal cohortative first person common plural from רוּץ, ruts, “to run”)—favors the precative function of the perfect. The volitive function of consonantal הביאני is reflected in Syriac. The BHS editors suggest revocalizing MT to הֲבִיאֵנִי “bring me!” The precative function of the perfect הֱבִיאַנִי may explain the origin of this variant vocalization tradition reflected in Syriac. In terms of connotation, the precative functions as a volitive as an example of the irreal modal or optative function of the perfect (IBHS 494-95 §30.5.4d; Joüon 2:365 §112.k). In contrast to the use of the irreal perfect for situations which the speaker expresses as a wish without expectation of fulfillment (contrary-to-fact situations, hypothetical assertions, and expressions of a wish that is not expected to be realized), the precative refers to situations the speaker expresses his desire for and expects to be realized (IBHS 494-95 §30.5.4d). It is used most often in contexts of prayers to God which the speakers expect to be answered (e.g., Pss 3:8; 22:22; 31:5-6). Here, she expresses her desire that her lover consummate their love in his bedroom chambers; she expects this desire to be realized one day (e.g., 4:1-5:1). There are, however, several problems with nuancing the form as a precative: (a) this would demand emending MT חֲדָרָיו (khadarayv, “his chambers”) to חַדְרֶךָ (khadrekha, “your chamber[s]”)—which is, however, reflected by Syriac Peshitta and Symmachus, and (b) it would demand nuancing the article on הַמֶּלֶךְ (hammelekh) as a vocative (“O king!”). |
| (0.09) | (Luk 6:32) | 3 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30. |
| (0.09) | (Isa 38:17) | 2 tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”). |
