Ezra 1:5

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders ¹  of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready ²  to go up in order to build the temple of the Lord in Jerusalem. ³ 

Psalms 110:3

110:3 Your people willingly follow you ⁴  when you go into battle. ⁵ 

On the holy hills ⁶  at sunrise ⁷  the dew of your youth ⁸  belongs to you. ⁹ 

Acts 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ¹⁰  him ruler over Egypt and over all his household.

Acts 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹¹  and praise ¹²  the word of the Lord, and all who had been appointed for eternal life ¹³  believed.

[1:5]  ¹ tn Heb “the heads of the fathers.”

[1:5]  ² tn Heb “arose.”

[1:5]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[110:3]  ⁴ 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.”

[110:3]  ⁵ tn Heb “in the day of your power.”

[110:3]  ⁶ 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 mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁷ 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.

[110:3]  ⁸ 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.

[110:3]  ⁹ tn Heb “to you [is].”

[7:10]  ¹⁰ tn Or “appointed.” See Gen 41:41-43.

[13:48]  ¹¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹³ sn Note the contrast to v. 46 in regard to eternal life.