Genesis 38:1

Judah and Tamar

38:1 At that time Judah left ¹  his brothers and stayed ²  with an Adullamite man ³  named Hirah.

Genesis 38:20

38:20 Then Judah had his friend Hirah ⁴  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ⁵  but Hirah ⁶  could not find her.

Jude 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁷ 

Esther 5:10

5:10 But Haman restrained himself and went on to his home.

He then sent for his friends to join him, ⁸  along with his wife Zeresh.

Esther 5:14

5:14 Haman’s ⁹  wife Zeresh and all his friends said to him, “Have a gallows seventy-five feet ¹⁰  high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.” ¹¹ 

It seemed like a good idea to Haman, so he had the gallows built.

Esther 6:13

6:13 Haman then related to his wife Zeresh and to all his friends everything that had happened to him. These wise men, ¹²  along with his wife Zeresh, said to him, “If indeed this Mordecai before whom you have begun to fall is Jewish, ¹³  you will not prevail against him. No, you will surely fall before him!”

Proverbs 19:6

19:6 Many people entreat the favor ¹⁴  of a generous person, ¹⁵ 

and everyone is the friend ¹⁶  of the person who gives gifts. ¹⁷ 

[38:1]  ¹ tn Heb “went down from.”

[38:1]  ² tn Heb “and he turned aside unto.”

[38:1]  ³ tn Heb “a man, an Adullamite.”

[38:20]  ⁴ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ⁵ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ⁶ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[1:20]  ⁷ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[5:10]  ⁸ tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).

[5:14]  ⁹ tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.

[5:14]  ¹⁰ tn Heb “fifty cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about seventy-five feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”

[5:14]  ¹¹ tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”

[6:13]  ¹² tc Part of the Greek tradition and the Syriac Peshitta understand this word as “friends,” probably reading the Hebrew term רֲכָמָיו (rakhamayv, “his friends”) rather than the reading of the MT חֲכָמָיו (hakhamayv, “his wise men”). Cf. NLT “all his friends”; the two readings appear to be conflated by TEV as “those wise friends of his.”

[6:13]  ¹³ tn Heb “from the seed of the Jews”; KJV, ASV similar.

[19:6]  ¹⁴ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

[19:6]  ¹⁵ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

[19:6]  ¹⁶ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

[19:6]  ¹⁷ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).