Job 17:14

17:14 If I cry ¹  to corruption, ²  ‘You are my father,’

and to the worm, ‘My Mother,’ or ‘My sister,’

The Song of Songs 8:1

The Beloved’s Wish Song

The Beloved to Her Lover:

8:1 Oh, how I wish you were ³  my little brother, ⁴ 

nursing at my mother’s breasts;

if I saw ⁵  you outside, I could kiss you –

surely ⁶  no one would despise me! ⁷ 

Matthew 12:49-50

12:49 And pointing ⁸  toward his disciples he said, “Here ⁹  are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is ¹⁰  my brother and sister and mother.”

Luke 11:27-28

11:27 As ¹¹  he said these things, a woman in the crowd spoke out ¹²  to him, “Blessed is the womb ¹³  that bore you and the breasts at which you nursed!” ¹⁴  11:28 But he replied, ¹⁵  “Blessed rather are those who hear the word of God and obey ¹⁶  it!”

[17:14]  ¹ tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.

[17:14]  ² tn The word שַׁחַת (shakhat) may be the word “corruption” from a root שָׁחַת (shakhat, “to destroy”) or a word “pit” from שׁוּחַ (shuakh, “to sink down”). The same problem surfaces in Ps 16:10, where it is parallel to “Sheol.” E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning “corruption.” But many commentators here take it to mean “the grave” in harmony with “Sheol.” But in this verse “worms” would suggest “corruption” is better.

[8:1]  ³ tn The imperfect יִתֶּנְךָ (yittenka) may denote a desire or wish of the subject, e.g., Gen 24:58; Exod 21:36; 1 Sam 21:10 (IBHS 509 §31.4h). The optative particle מִי (mi) with an imperfect expresses an unreal wish, e.g., Judg 9:29; 2 Sam 15:4; Mal 1:10. The construction יִתֶּנְךָ מִי (mi yittenka) is an idiom expressing an unreal wish in the optative mood (HALOT 575 s.v. מִי), e.g., “Would that it were evening…Would that it were morning!” (KJV) or “If only it were evening…If only it were morning!” (NIV) (Deut 28:67); “Oh that I knew where I might find him” (KJV, NASB, NJPS), “I wish I had known,” “If only I knew where to find him; if only I could go to his dwelling!” (NIV) (Job 23:3); “I wish that all the LORD’s people were prophets!” (NIV), “Would that all the LORD’s people were prophets” (NASB) (Num 11:29). Evidently, the LXX did not understand the idiom; it rendered the line in wooden literalness: Τίς δώῃ σε ἀδελφιδόν μου (Tis dwh se adelfidon mou, “Who might give/make you as my brother?”).

[8:1]  ⁴ tn Heb “you were to me like a brother.”

[8:1]  ⁵ tn Heb “found” or “met.” The juxtaposition of the two imperfects without an adjoining vav forms a conditional clause denoting a real condition (GKC 493 §159.b). The first imperfect is the protasis; the second is the apodosis: “If I found you אֶמְצָאֲךָ (’emtsa’aka) outside, I would kiss you (אֶשָּׁקְךָ, ’eshshaqÿkha).” The imperfects are used to express a condition and consequence which are regarded as being capable of fulfillment in the present or future time (GKC 493 §159.b). The simple juxtaposition of two verbal clauses without any grammatical indicator, such as vav or a conditional particle, is rather rare: “If you rebel (תִּמְעָלוּ, tim’alu), I will disperse you (אָפִיץ, ’afits) among the nations” (Neh 1:8); “If I counted them (אֶסְפְּרֵם, ’esppÿrem), they would be more numerous (יִרְבּוּן, yirbun) than the sand!” (Ps 139:18); “If a man has found a wife (מָצָא, matsa’), he has found (מָצָא) a good thing” (Prov 18:22) (Joüon 2:627 §167.a.1). On the other hand, LXX treated the imperfects as denoting future temporal sequence: εὑροῦσά σε ἒξω, φιλήσω σε (eurousa se exw, filhsw se, “I will find you outside, I will kiss you”). Ordinarily, however, vav or a temporal particle introduces a temporal clause (Joüon 2:627 §167.a; GKC 502 §164.d). The English translation tradition generally adopts the conditional nuance: “If I found you outdoors, I would kiss you” (NASB), “Then, if I found you outside, I would kiss you” (NIV). However, a few translations adopt the temporal nuance: “When I should find thee without, I would kiss thee” (KJV), “Then I could kiss you when I met you in the street” (NJPS).

[8:1]  ⁶ tn The particle גַּם (gam, “surely”) is used with לֹא (lo’, “no one”) for emphasis: “yea, none” (HALOT 195 s.v. גַּם). Similar examples: לֹא...גָם אָחַד (lo’…gam ’ekhad, “not even one”; 2 Sam 17:12); גַּם אֵין (gam ’en, “yet there is no one”; Eccl 4:8).

[8:1]  ⁷ sn Song 8:1-2 may be classified as a “a lover’s wish song” that is similar in content and structure to an ancient Egyptian love song in which the lover longs for greater intimacy with his beloved: “I wish I were her Negro maid who follows at her feet; then the skin of all her limbs would be revealed to me. I wish I were her washerman, if only for a month; then I would be [entranced], washing out the Moringa oils in her diaphanous garments. I wish I were the seal ring, the guardian of her [fingers]; then […]” (The Cairo Love Songs, 25-27, in W. K. Simpson, ed., The Literature of Ancient Egypt, 311). The Egyptian and Hebrew parallels display a similar structure: (1) introductory expression of the lover’s wish to be something/someone in a position of physical closeness with the Beloved; (2) description of the person/thing that is physically close to the Beloved; and (3) concluding description of the resultant greater degree of intimacy with the Beloved. In the Egyptian parallel it is the man who longs for greater closeness; in the Hebrew song it is the woman. The Egyptian love song borders on the sensual; the Hebrew love song is simply romantic. The Beloved expresses her desire for greater freedom to display her affection for Solomon. In ancient Near Eastern cultures the public display of affection between a man and woman was frowned upon – sometimes even punished. For example, in Assyrian laws the punishment for a man kissing a woman in public was to cut off his upper lip. On the other hand, public displays of affection between children and between family members were allowed. Accordingly, the Beloved hyperbolically wished that she and Solomon were children from the same family so she could kiss him anytime she wished without fear of punishment or censure.

[12:49]  ⁸ tn Grk “extending his hand.”

[12:49]  ⁹ tn Grk “Behold my mother and my brothers.”

[12:50]  ¹⁰ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[11:27]  ¹¹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹² tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹³ tn For this term see L&N 8.69.

[11:27]  ¹⁴ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ¹⁵ tn Grk “said.”

[11:28]  ¹⁶ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.