Psalms 21:1

Psalm 21 ¹ 

For the music director; a psalm of David.

21:1 O Lord, the king rejoices in the strength you give; ² 

he takes great delight in the deliverance you provide. ³ 

Psalms 21:5

21:5 Your deliverance brings him great honor; ⁴ 

you give him majestic splendor. ⁵ 

Psalms 97:6

97:6 The sky declares his justice,

and all the nations see his splendor.

Haggai 2:7

2:7 I will also shake up all the nations, and they ⁶  will offer their treasures; ⁷  then I will fill this temple with glory,’ says the Lord who rules over all.

Haggai 2:9

2:9 ‘The future splendor of this temple will be greater than that of former times,’ ⁸  the Lord who rules over all declares, ‘and in this place I will give peace.’” ⁹ 

Malachi 3:1

3:1 “I am about to send my messenger, ¹⁰  who will clear the way before me. Indeed, the Lord ¹¹  you are seeking will suddenly come to his temple, and the messenger ¹²  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Malachi 3:1

3:1 “I am about to send my messenger, ¹³  who will clear the way before me. Indeed, the Lord ¹⁴  you are seeking will suddenly come to his temple, and the messenger ¹⁵  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Colossians 2:8

2:8 Be careful not to allow anyone to captivate you ¹⁶  through an empty, deceitful philosophy ¹⁷  that is according to human traditions and the elemental spirits ¹⁸  of the world, and not according to Christ.

James 2:1-2

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹⁹  do not show prejudice ²⁰  if you possess faith ²¹  in our glorious Lord Jesus Christ. ²²  2:2 For if someone ²³  comes into your assembly ²⁴  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

James 3:18

3:18 And the fruit that consists of righteousness ²⁵  is planted ²⁶  in peace among ²⁷  those who make peace.

Revelation 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ²⁸ 

[21:1]  ¹ sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.

[21:1]  ² tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).

[21:1]  ³ tn Heb “and in your deliverance, how greatly he rejoices.”

[21:5]  ⁴ tn Or “great glory.”

[21:5]  ⁵ tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[2:7]  ⁶ tn Heb “all the nations.”

[2:7]  ⁷ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[2:9]  ⁸ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ⁹ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

[3:1]  ¹⁰ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹¹ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ¹² sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[3:1]  ¹³ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹⁴ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ¹⁵ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[2:8]  ¹⁶ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ¹⁷ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ¹⁸ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁰ tn Or “partiality.”

[2:1]  ²¹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²² tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:2]  ²³ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ²⁴ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[3:18]  ²⁵ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²⁶ tn Grk “is sown.”

[3:18]  ²⁷ tn Or “for,” or possibly “by.”

[4:11]  ²⁸ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).