1 Raja-raja 3:13

3:13 Furthermore, I am giving ¹  you what you did not request – riches and honor so that you will be the greatest king of your generation. ² 

1 Raja-raja 3:2

3:2 Now the people were offering sacrifices at the high places, ³  because in those days a temple had not yet been built to honor the Lord. ⁴ 

1 Raja-raja 1:12

1:12 Now ⁵  let me give you some advice as to how ⁶  you can save your life and your son Solomon’s life.

Pengkhotbah 2:9

2:9 So ⁷  I was far wealthier ⁸  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ⁹ 

Daniel 5:18-19

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ¹⁰  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹¹  before him. He killed whom he wished, he spared ¹²  whom he wished, he exalted whom he wished, and he brought low whom he wished.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹³  now crowned with glory and honor because he suffered death, ¹⁴  so that by God’s grace he would experience ¹⁵  death on behalf of everyone.

[3:13]  ¹ tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.

[3:13]  ² tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”

[3:2]  ³ sn Offering sacrifices at the high places. The “high places” were places of worship that were naturally or artificially elevated.

[3:2]  ⁴ tn Heb “for the name of the Lord.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “to honor the Lord”). The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

[1:12]  ⁵ tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

[1:12]  ⁶ tn Or “so that.”

[2:9]  ⁷ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ⁸ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ⁹ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[5:18]  ¹⁰ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ¹¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ¹² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[2:9]  ¹³ tn Or “who was made a little lower than the angels.”

[2:9]  ¹⁴ tn Grk “because of the suffering of death.”

[2:9]  ¹⁵ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).