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(1.00) (Neh 5:7)

tn Heb “nobles.”

(0.80) (Neh 3:5)

tn Heb “their nobles.”

(0.80) (Neh 10:29)

tn Heb “the nobles.”

(0.70) (Neh 7:5)

tn Heb “nobles”; NCV “important men.”

(0.50) (1Ki 21:11)

tn Heb “and the nobles who were living in his city.”

(0.49) (Pro 8:6)

tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.

(0.49) (Luk 19:12)

tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

(0.40) (1Ki 21:8)

tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”

(0.40) (Pro 31:29)

tn The word is the same as in v. 10, “noble, valiant.”

(0.40) (Dan 1:3)

tn Heb “and from the seed of royalty and from the nobles.”

(0.30) (Job 12:17)

sn The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.

(0.26) (Pro 17:7)

sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).

(0.26) (Ecc 10:17)

tn Heb “son of nobles”; or “son of freemen.” The term חוֹרִים (khorim) is from חֹר (khor, “noble one; freeman”); cf. HALOT 348 s.v. I חֹר; BDB 359 s.v. I חֹר. It is related to the Aramaic noun חֲרַר (kharar, “freeman”); Sabean חר (“freeman; noble”); Old South Arabic חר and Arabic hurr (“freedom”); cf. HALOT 348 s.v. חֹר; BDB 359 s.v. חֹר.

(0.25) (Psa 83:12)

tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”

(0.25) (Pro 31:28)

tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife.

(0.25) (Pro 12:4)

tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

(0.25) (Nah 3:10)

tc The MT and Dead Sea Scrolls (4QpNah) read ועל נכבדיה (“for her nobles”). The LXX reflects וְעַל כָּל נִכְבַּדֶּיהָ (vÿal kol nikhbaddeha, “for all her nobles”), adding כָּל (“all”). The LXX addition probably was caused by the influence of the repetition of כָּל in the preceding and following lines.

(0.21) (Nah 3:18)

tn The Hebrew term אַדִּירֶיךָ (’addirekha, “your officers”) from the root אַדִּיר (’addir, “high noble, majestic one”) designates “prominent people” in society (Judg 5:13, 25; Jer 14:3; Ps 16:3; Neh 3:5; 10:30; 2 Chr 23:20) and prominent “officers” in the military (Nah 2:6; 3:18); see HALOT 14 s.v.; BDB 12 s.v. אַדִּיר. This is related to Assyrian adaru (“high noble official”).

(0.20) (Exo 12:36)

sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

(0.20) (Rut 3:11)

tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.



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