Discovery Box| (0.30) | (Isa 20:1) | 1 tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.” |
| (0.30) | (Isa 14:25) | 2 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria, who by metonymy stands for the entire nation. |
| (0.30) | (Isa 10:20) | 3 tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”). |
| (0.30) | (Isa 10:6) | 1 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12). |
| (0.30) | (Isa 1:1) | 2 tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.” |
| (0.30) | (Ecc 4:16) | 1 tn Heb “the people.” The term עַם (ʿam, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2). |
| (0.30) | (Ecc 4:15) | 2 tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor. |
| (0.30) | (Ecc 2:8) | 1 tn The term סְגֻלָּה (segullah) denotes “personal property” (HALOT 742 s.v. סְגֻלָּה 1) or “valued property, personal treasure” (BDB 688 s.v. סְגֻלָּה 2). Elsewhere, it refers to a king’s silver and gold (1 Chr 27:3). It is related to Akkadian sug/kullu “flock” (AHw 2:1053-54) and sikiltu “private property [belonging to the king]” (AHw 2:1041). The term refers to the personal, private and valued possessions of kings, which do not pass into the hands of the state. |
| (0.30) | (Pro 25:5) | 2 sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV). |
| (0.30) | (Pro 20:26) | 2 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56. |
| (0.30) | (Pro 20:8) | 3 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him. |
| (0.30) | (Pro 16:12) | 2 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”). |
| (0.30) | (Pro 16:10) | 3 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions. |
| (0.30) | (Pro 16:10) | 4 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, see Ps 72 and Isa 11. For a comparison with Ezek 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10, ” Bib 61 (1980): 554-56. |
| (0.30) | (Pro 16:10) | 2 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially. |
| (0.30) | (Psa 148:1) | 1 sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world. |
| (0.30) | (Psa 146:1) | 1 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy. |
| (0.30) | (Psa 110:1) | 4 sn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent. In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-wa-Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62. |
| (0.30) | (Psa 108:8) | 3 sn Judah, like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter, came from this tribe. |
| (0.30) | (Psa 101:1) | 1 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers. |
