Psalms 27:4

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.

Psalms 50:2

50:2 From Zion, the most beautiful of all places, ⁴ 

God comes in splendor. ⁵ 

Psalms 80:3

80:3 O God, restore us!

Smile on us! ⁶  Then we will be delivered! ⁷ 

Psalms 80:7

80:7 O God, invincible warrior, ⁸  restore us!

Smile on us! ⁹  Then we will be delivered! ¹⁰ 

Psalms 110:3

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 

Psalms 110:2

110:2 The Lord ¹⁷  extends ¹⁸  your dominion ¹⁹  from Zion.

Rule in the midst of your enemies!

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ²⁰  husbands, as is fitting in the Lord.

Colossians 3:1-2

Exhortations to Seek the Things Above

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,

[27:4]  ¹ tn Heb “my living.”

[27:4]  ² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ³ tn Or “beauty.”

[50:2]  ⁴ tn Heb “the perfection of beauty.”

[50:2]  ⁵ tn Or “shines forth.”

[80:3]  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).

[80:3]  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.

[80:7]  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.

[80:7]  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).

[80:7]  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.

[110:3]  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.”

[110:3]  ¹² tn Heb “in the day of your power.”

[110:3]  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 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]  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.

[110:3]  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.

[110:3]  ¹⁶ tn Heb “to you [is].”

[110:2]  ¹⁷ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ¹⁸ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹⁹ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[3:18]  ²⁰ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.