27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 1 in the Lord’s house 2 all the days of my life,
so I can gaze at the splendor 3 of the Lord
and contemplate in his temple.
50:2 From Zion, the most beautiful of all places, 4
God comes in splendor. 5
80:3 O God, restore us!
Smile on us! 6 Then we will be delivered! 7
80:7 O God, invincible warrior, 8 restore us!
Smile on us! 9 Then we will be delivered! 10
110:3 Your people willingly follow you 11 when you go into battle. 12
On the holy hills 13 at sunrise 14 the dew of your youth 15 belongs to you. 16
110:2 The Lord 17 extends 18 your dominion 19 from Zion.
Rule in the midst of your enemies!
3:18 Wives, submit to your 20 husbands, as is fitting in the Lord.
3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth,
1 tn Heb “my living.”
2 sn The
3 tn Or “beauty.”
4 tn Heb “the perfection of beauty.”
5 tn Or “shines forth.”
6 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
7 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
8 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
9 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
10 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
11 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
12 tn Heb “in the day of your power.”
13 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
14 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
15 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
16 tn Heb “to you [is].”
17 tn Since the
18 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
19 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
20 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.