Translating Psalm 23:6

Word Study on an OT Hebrew term for "Pursue"
In Cameroon in May 2012, I presented a devotional on Psalm 23:6 to a gathering of consultants-in-training. We focused on a Hebrew word study of the verb often translated as "to follow." Based on how it is used in the OT (144 occurrences), the word is better translated as "to pursue."

Explain KJV's Translation "Follow" 
In the devotional, I ask why some major English and French translations have adopted the somewhat weaker rendering "to follow." At least two reasons are possible:

1. A collocation clash may be perceived between the abstract concepts of "goodness" and "steadfast love" with the action "to pursue/chase." Nowhere else in the OT do we read that goodness is in pursuit of something(one).
2. The Hebrew verb "to pursue" rarely has non-personal subjects in the OT, but when this combination occurs, the grammatical subject(s) pertain to the morally evil realm or to harmful outcomes (e.g., Exod 14:4; Ps 7:5; Ezek 35:6). 

Lord as Highway Patrolman
I do not think that the above reasons are insurmountable. The Lord's goodness and mercy can and does indeed pursue us, instead of the enemies running us down (see Ps 23:5, NET Notes).

John Piper commented on this in a sermon on Psalm 23, likening the Lord to a highway patrolman:

God is not only our good shepherd, nor only our lavish host; he is also a highway patrolman pursuing you with goodness and mercy every day of your life, and he is fast.

Related Links:
Une Méditation sur Psaume 23:6 (en français)

Translating "Slow of Speech and of Tongue"

In Exodus 4:10, we read another reason Moses gives to Yahweh for his reticence to serve as Yahweh's special envoy to Pharaoh.

But Moses said to the LORD, 'Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue.'

The ESV's wording "slow of speech and of tongue" interprets the Hebrew expression which literally reads, "heavy mouth/lip and heavy tongue."

When we were working with one language group in Cameroon, we came upon that verse in a checking session. Their draft translation had rendered the last part of this verse as "but I stutter [i.e., a physical disability, a speech impairment]."

Two discussion points with the translation team
1. Moses does make a claim about having speech difficulties, but this does not mean he actually did have a speech impediment. To translate the expression as such is too narrow an interpretation. The Hebrew adjective "heavy" here does not at all require meaning "speech impediment" or "stutter." Furthermore, Moses evidently did not have a debilitating and shameful speech problem, despite what he says in Exod 4:10a; he articulated himself just fine in his interactions with the people of Israel and with Yahweh in Exodus 2-4. And his later proficiency with words is well-documented in his interactions with Pharaoh and in his sermons (Deuteronomy). Moses received a good education in Egypt during his first 40 years, and no doubt this education included both reading and speaking.

2.  Many scholars (e.g., see Douglas Stuart's Exodus commentary) are convinced - based on analogous statements in the OT - that this verse may actually record Moses making an excuse based on humble deference (not a statement aligning with reality). Moses could actually articulate with his mouth just fine, but in keeping with common practice of the day, he offered his superior (Yahweh) an excuse that was not actually true of himself: speech difficulties.

Conclusion
Whether or not Moses actually had speech difficulties, the text records that Moses claimed he did. To be more faithful to the Hebrew expression, the team decided to change their translation to a more general expression for speech difficulties rather than narrowly restricting the meaning to a physical handicap. The team also debated whether or not to put a footnote on the bottom of the page to explain that it is plausible that Moses did not actually have a physical impairment (e.g., a stuttering problem), but that he may simply be giving Yahweh a self-deprecating reason to explain his reticence to speak to Pharaoh (in English, we might say "false humility").    

Appointed by Yahweh in Jonah 1:17*

"Yahweh appointed a great fish to swallow up Jonah..."

(Jonah 1:17a)

One significant theme in Jonah is Yahweh’s sovereignty.  The Hebrew verb מנה (“to appoint”) occurs four times to detail some of his dominion. He directed the great fish to deliver and transport Jonah (1:17), a plant to shade him (4:6), a worm to strike the plant (4:7), and the scorching wind with the sun to strike him (4:8). The book of Jonah is about Yahweh (see 4:2)!

In 1:17 (above), Yahweh appointed or directed a great fish, meaning that Yahweh made the fish intervene, assigning it a task. This Hebrew verb thus fundamentally entails the sense “to command or order” (S#1), but given the purpose statement in the verse (“to swallow up Jonah”), the translation of the verb should also entail “to designate or name someone/thing” (to a function) (S#2). Yahweh did not send a large fish without aim, but he authoritatively dispatched it (S#1) to accomplish a certain job (S#2). This important and profound verb highlights the fact that Yahweh, as Master of all things, accomplished his will through the fish.

We pray for great biblical wisdom for our dear brothers translating the Word and using these notes in Cameroon (see some of those translators above to the left), and that the Lord would grant the same for other translation teams with whom we have the privilege of ministering.

*Adapted from Chris' Notes for Cameroonian translators.

Genesis 21:33: Abraham's Tamarisk

In preparation for a workshop with the translators on Genesis, I came upon this article for the most recent edition of the Journal for the Evangelical Study of the Old Testament, written by Matthew Umbarger of Newman University.

His article discusses the meaning of Genesis 21:33 which reads,

Abraham planted a tamarisk tree in Beersheba, and called there on the name of the LORD, the Everlasting God. 

His conclusion, after surveying the various interpretations of this text, including rabbinic and evangelical literature, as well as parallels in Akkadian texts:

Like a Mesopotamian king, Abraham plants a tamarisk in what is essentially his courtyard. Perhaps the tamarisk-planting underlines the preceding episode in which Abraham asserts himself as an equal to Abimelech. But the real significance of the tamarisk is its religious connotations. Since the planting of the tamarisk immediately follows the interaction with the Philistines in the text, it is possible that here the purifying properties of tamarisk are hinted at, with Abraham immediately planting the tree to cleanse the sacred environs of his well after its recent profanation on the part of the Philistines. In any case, Abraham, nomad that he is, does not build a temple, but his tamarisk, with its purifying, sanctifying properties, helps him to craft a simple but functional place of worship where he can call on the name of the Lord. According to the Genesis account, Abraham is a Mesopotamian chieftain and follows Mesopotamian customs in his planting of the tamarisk, and by so doing creates a shady place to enjoy sacrificial banquets zoned off from threats to ritual purity. 

(HT: Exegetix) 

Old Testament Guide in French

Released last month at Excelsis (below).  Matthieu Richelle taught an Old Testament exegesis class that we took at Vaux-sur-Seine and did a phenomenal job.

Btw, I have found Matthieu's blog incredibly helpful (in French, of course).

Another of his books was released this past January, 2012, on archaeology, La Bible et l'archéologie. If you know French and work in exegesis, in the coming years, you will want to become familiar with Matthieu's work. Now, the problem is getting a hold of his books as I have not been able to locate them easily (they are not currently sold at amazon.com, for example).