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(0.30) (Act 12:22)

tn The imperfect verb ἐπεφώνει (epephōnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

(0.30) (Joh 19:3)

sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

(0.30) (Luk 23:3)

snAre you the king of the Jews?” Pilate was interested only in the third charge because of its political implications of sedition against Rome.

(0.30) (Mar 15:2)

snAre you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

(0.30) (Mat 27:11)

snAre you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

(0.30) (Mat 2:13)

sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

(0.30) (Mat 2:16)

sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

(0.30) (Zec 14:5)

sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

(0.30) (Mic 6:16)

sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

(0.30) (Amo 5:26)

tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).

(0.30) (Hos 7:5)

tn Heb “the day of” (so KJV, NAB, NASB, NRSV); cf. NIV “On the day of the festival of our king,” NLT “On royal holidays.”

(0.30) (Hos 5:13)

tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, and NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT), which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the note on the same phrase in 10:6.

(0.30) (Dan 11:12)

tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.

(0.30) (Dan 6:20)

tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

(0.30) (Dan 6:11)

tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

(0.30) (Dan 6:12)

tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

(0.30) (Dan 4:16)

tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.

(0.30) (Dan 3:2)

tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

(0.30) (Dan 2:15)

tn The Aramaic word מְהַחְצְפָה (mehakhtsefah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.

(0.30) (Eze 21:23)

sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).



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