John 10:12

I wrote about a small feature in John 10 after Good Shepherd Sunday last year, but when I was following along in my French translation during Worship Anew last week, I noticed something else, in verse 12 this time:  

Mais le mercenaire, qui n'est pas le berger, et à qui n'appartiennent pas les brebis, voit venir le loup, abandonne les brebis, et prend la fuite; et le loup les ravit et les disperse.

He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them.

Where the English and the Greek each have a single word ("flees" "φεύγει"), the French has the phrase "prend la fuite" ("takes flight").  Because the verbs here are opposites ("leave" and "take"), there's a stronger sense of the hired hand's abandoning the sheep.  To some degree, the structural parallelism (verb + direct object) between "abandonne les brebis" and "prend la fuite" also highlights this.

Mark 10:44

I'm still working my way through Mark.  A little over a week ago, I watched the Daily Dose of Greek video for Mark 10:44 and noticed a small feature in the word order.

καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος.

"and whoever would be first among you must be slave of all."

As if to reflect this idea of being "slave of all" and in the lowest position, the word for "slave" (δοῦλος) is placed last in the sentence.

James 3:10-11

For the last six months, I've been watching Concordia University Wisconsin chapel services on YouTube.  Recent services are uploaded sporadically (if at all), so I went back to the oldest ones available and have been working my way forward.  Last week, I watched the service from 19 September 2012*, where Pastor Smith reads one of his fictional letters from Jane:

The reading is James 3:1-12.  I was following along in my French New Testament and noticed that the word choice emphasizes the distinctions in verses 10 and 11:  "10 De la même bouche sortent la bénédiction et la malédiction.  Il ne faut pas, mes frères, qu'il en soit ainsi.  11 La source fait-elle jaillir par la même ouverture l'eau douce et l'eau amère?"

The ESV:  "10 From the same mouth come blessing and cursing.  My brothers, these things ought not to be so.  11 Does a spring pour forth from the same opening both fresh and salt water?"

Blessing and cursing are exact opposites in French (bénédiction and malédiction) because they're built on the same root.  It's no surprise then that this feature is also present in the Latin Vulgate:  "ex ipso ore procedit benedictio et maledictio."

Where the ESV implies a "water" in verse 11 ("fresh [water] and salt water"), it's explicit in the French:  "l'eau douce et l'eau amère."  "Fresh water and salt water" or even "sweet water and bitter water."  (In Greek, these are substantive adjectives:  "τὸ γλυκὺ καὶ τὸ πικρόν.")  Repeating the "water" emphasizes the difference.

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*There are actually two services dated 19 September 2012; one is probably from the 18th and simply mislabeled.

Jonah 1:3

I recently started reading Jonah, and I noticed a small feature in the third verse of the first chapter, specifically in the sentence "But Jonah rose to flee to Tarshish from the presence of the LORD" (ESV).  As if to reflect the distance that Jonah wants to put between himself and God, "Jonah" and "the LORD" are at opposite ends of the sentence.

From what I can tell, this feature is also present in the original Hebrew text, although it's not quite as extreme.  The Latin Vulgate has a comparable structure:  "et surrexit Iona ut fugeret in Tharsis a facie Domini."  "וַיָּקָם" in Hebrew and "et surrexit" in Latin ("and/but rose") are all that prevent "Jonah" from being at the beginning of the sentence and "the LORD" at the end.

This sort of structure isn't present in the NIV, however, where this sentence is rendered as "But Jonah ran away from the LORD and headed for Tarshish."

Mark 9:14-29 (Jesus Heals a Boy with an Unclean Spirit)

I've been working through Mark 9 in the archives of the Daily Dose of Greek, and a couple weeks ago, I realized that the account in verses 14-29 (where Jesus heals a boy with an unclean spirit) provides something of a foreshadowing of the resurrection of the dead.

This is clearest in verses 26 and 27:  "26 And after crying out and convulsing him terribly, it [the unclean spirit] came out, and the boy was like a corpse, so that most of them [the people in the crowd] said, 'He is dead.'  27 But Jesus took him by the hand and lifted him up, and he arose."  After a deathlike state, the boy arises.  The verb here is ἀνίστημι, and this is the same verb that's used to refer to the resurrection of the dead in John 11 (where Jesus raises Lazarus from the dead).

Psalm 121:5

Of course, after I already published a post about Psalm 121, I find something else to write about it.

When the Daily Dose of Hebrew went over verse 5 about two weeks ago, I learned that the word that my Bible translates as "keeper" is actually a participle from the verb שָׁמַר:

A participle is a verbal adjective, and some of the other translations I follow along in side more with the verbal part and simply translate it as a verb.  Latin:  "Dominus custodiet te."  German:  "Der HERR behütet dich."  My French translation, on the other hand, renders it as a noun:  "Le Seigneur, ton gardien," which is the same as the ESV:  "The LORD is your keeper."

I prefer translating this participle as a verb, however, because it more clearly illustrates God's active protection.

Psalm 139:5

The Psalm reading on Worship Anew last week was part of Psalm 139.  I was following along in my French translation and found an interesting feature in verse 5:  "Tu me devances et me poursuis, tu m'enserres, tu as mis la main sur moi."  The ESV translation, which doesn't correspond exactly to this French translation, is "You hem me in, behind and before, and lay your hand upon me."

I've written about this sort of feature before, but because of French word order, "me" (in bold) is somewhat literally "hem[med]... in" by the subject and verb in this clause:  "Tu m'enserres."

Psalm 121:2

The Daily Dose of Hebrew has been going through some Psalms lately.  While following along in the Latin Vulgate, I noticed an interesting feature in Psalm 121:2:

"My help comes from the LORD, who made heaven and earth."

"Auxilium meum [venit] a Domino qui fecit caelum et terram."

I don't think "heaven and earth" is technically a merism, but there is a sense of opposites here.  Because caelum (second declension neuter) and terram (first declension feminine) are in different declensions and have different grammatical genders, these opposites are highlighted.

John 6:41

Last week, I watched the Daily Dose of Greek video on John 6:41:

Dr. Plummer mentions that "Ἐγόγγυζον" (which can mean "grumbled" or "murmured," among other things) is "an onomatopoetic word."

I don't have any particularly significant comment about this; I just found it interesting that in the three foreign language translations that I follow along in, this onomatopoetic quality is retained.

German:  "Da murrten die Juden über ihn, weil er sagte:  Ich bin das Brot, das vom Himmel gekommen ist,"

French:  "Les Juifs murmuraient à son sujet, parce qu'il avait dit:  Je suis le pain qui est descendu du ciel."

Latin:  "Murmurabant ergo Iudaei de illo quia dixisset ego sum panis qui de caelo descendi"

The French murmure and the Latin murmurare both mean "to murmur," but the German murren means "to complain about."

Joel 2:3

I've been reading Joel lately (although by the time this post is published, I'll have finished it and moved on to Amos).  A couple weeks ago, I noticed a nice feature in the first part of 2:3:  "Fire devours before them, and behind them a flame burns."  There's a chiasm here, so even in the structure of the sentence, fire is both in front of and behind the people.  From what I can tell, however, this feature isn't present in the original Hebrew.

Mark 8:31

I'm still working my way through Mark in the Daily Dose of Greek archives.  A little over a week ago, I watched the video for Mark 8:31:

I noticed polysyndeton among the infinitives:  καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·

This repetition gives some sense of amount, reflecting that πολλὰ.

1 Corinthians 15:24

I forgot to write about this earlier, but when I watched Worship Anew last month (22 November - the Last Sunday of the Church Year), I noticed a small feature in the epistle reading from 1 Corinthians 15.  Verse 24 is "Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power."  "εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν·"  There's polysyndeton (the repeated "and" or "καὶ"), and this - along with "every" (πᾶσαν) - gives a sense of completeness.