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(0.31) (2Ki 20:13)

tc Heb “listened to.” Some Hebrew mss, as well as the LXX, Syriac, and Vulgate versions agree with the parallel passage in Isa 39:2 and read, “was happy with.”

(0.31) (2Ki 23:24)

tn Here בִּעֵר (bier) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. בער.

(0.31) (1Ch 4:13)

tc “Meonothai” is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well.

(0.31) (2Ch 6:42)

tc Heb “do not turn away the face of your anointed ones.” Many medieval Hebrew mss, as well as the ancient versions, read the singular, “your anointed,” which would probably refer to Solomon specifically, rather than the people.

(0.31) (2Ch 19:3)

tn Here בָּעַר (baar) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. II בער.

(0.31) (Job 4:17)

tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).

(0.31) (Job 5:9)

sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

(0.31) (Job 5:15)

tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.

(0.31) (Job 6:2)

tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 §113.w). The infinitive absolute intensifies the wish as well as the idea of weighing.

(0.31) (Job 6:15)

sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.

(0.31) (Job 15:33)

tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.

(0.31) (Job 17:6)

tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people.

(0.31) (Job 22:12)

tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”

(0.31) (Job 34:8)

tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.

(0.31) (Job 36:27)

tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.

(0.31) (Job 39:20)

tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.

(0.31) (Psa 18:16)

tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).

(0.31) (Psa 29:5)

sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).

(0.31) (Psa 44:1)

tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.

(0.31) (Psa 45:1)

tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.



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