Deuteronomy 33:25

33:25 The bars of your gates ¹  will be made of iron and bronze,

and may you have lifelong strength.

Psalms 18:33

18:33 He gives me the agility of a deer; ² 

he enables me to negotiate the rugged terrain. ³ 

The Song of Songs 7:1

The Lover to His Beloved:

7:1 (7:2) How beautiful are your sandaled ⁴  feet,

O nobleman’s daughter! ⁵ 

The curves ⁶  of your thighs ⁷  are like jewels,

the work of the hands of a master craftsman.

Ezekiel 16:10

16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk.

Ephesians 6:15

6:15 by fitting your ⁸  feet with the preparation that comes from the good news ⁹  of peace, ¹⁰ 

[33:25]  ¹ tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”

[18:33]  ² tn Heb “[the one who] makes my feet like [those of ] a deer.”

[18:33]  ³ tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.

[7:1]  ⁴ sn Solomon calls attention to the sandals the “noble daughter” was wearing. While it was common for women in aristocratic circles in the ancient Near East to wear sandals, women of the lower classes usually went barefoot (e.g., Ezek 16:10).

[7:1]  ⁵ tn Alternately, “noble daughter” or “magnificent daughter.” The title בַּת־נָדִיב (bat-nadiv, “princely daughter” or “daughter of the prince”; HALOT 673 s.v. נָדִיב; BDB 622 s.v. נָדִיב 2) suggests to some that this woman is not the Israelite country maiden of chapters 1-4 and 8, but the daughter of Pharaoh whom Solomon later married (1 Kgs 11:1). While the term נָדִיב often denotes nobility of position (“nobleman”), it can also denote nobility of character (“noble, willing, magnificent”) (e.g., Prov 17:26; Isa 32:5, 8) (HALOT 673-74; BDB 622 s.v. 2).

[7:1]  ⁶ tn The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. 2) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb חָמַק (khamaq, “turn”) appears twice (Song 5:6; Jer 31:22), the noun חַמּוּק is a hapax legomenon. In postbiblical Hebrew it refers to “rundles” (Jastrow 476 s.v. חַמּוּק). The term here has been translated in various ways: “[thigh] joints” (KJV), “rounded [thighs]” (RSV), “curves [of thighs]” (NASB), “graceful [thighs]” (NIV).

[7:1]  ⁷ tn The term יָרֵךְ (yarekh, “thigh”) may refer to (1) the fleshy upper part of the thigh where the leg joins the pelvis (Gen 32:25-32; 46:26; Exod 1:5; Judg 8:30) or (2) the outside of the thigh from the hip down (Exod 32:27; Judg 3:16, 21; Ps 45:4; Song 3:8). The first usage is usually restricted to a figure for the male loins, the source of male procreation (Gen 46:26; Exod 1:5) and the locus of an oath (Gen 24:2, 9; 47:29).

[6:15]  ⁸ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ⁹ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹⁰ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”