1 Tawarikh 29:11-12

29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹  over all the sky and earth! You have dominion and exalt yourself as the ruler ²  of all. 29:12 You are the source of wealth and honor; ³  you rule over all. You possess strength and might to magnify and give strength to all. ⁴ 

1 Tawarikh 29:25

29:25 The Lord greatly magnified Solomon before all Israel and bestowed on him greater majesty than any king of Israel before him. ⁵ 

Ayub 40:10

40:10 Adorn yourself, then, with majesty and excellency,

and clothe yourself with glory and honor!

Mazmur 21:5

21:5 Your deliverance brings him great honor; ⁶ 

you give him majestic splendor. ⁷ 

Mazmur 45:3

45:3 Strap your sword to your thigh, O warrior! ⁸ 

Appear in your majestic splendor! ⁹ 

Mazmur 93:1

Psalm 93 ¹⁰ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ¹¹ 

Indeed, the world is established, it cannot be moved.

Daniel 4:36

4:36 At that time my sanity returned to me. I was restored ¹²  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ¹³  over my kingdom. I became even greater than before.

Daniel 5:18

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ¹⁴ 

Daniel 5:2

5:2 While under the influence ¹⁵  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ¹⁶  had confiscated ¹⁷  from the temple in Jerusalem ¹⁸  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ¹⁹ 

Pengkhotbah 1:16-17

Futility of Secular Wisdom

1:16 I thought to myself, ²⁰ 

“I have become much wiser ²¹  than any of my predecessors who ruled ²²  over Jerusalem; ²³ 

I ²⁴  have acquired much wisdom and knowledge.” ²⁵ 

1:17 So I decided ²⁶  to discern the benefit of ²⁷  wisdom and knowledge over ²⁸  foolish behavior and ideas; ²⁹ 

however, I concluded ³⁰  that even ³¹  this endeavor ³²  is like ³³  trying to chase the wind! ³⁴ 

[29:11]  ¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ² tn Heb “head.”

[29:12]  ³ tn Heb “wealth and honor [are] from before you.”

[29:12]  ⁴ tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”

[29:25]  ⁵ tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”

[21:5]  ⁶ tn Or “great glory.”

[21:5]  ⁷ 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.

[45:3]  ⁸ tn Or “mighty one.”

[45:3]  ⁹ tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

[93:1]  ¹⁰ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ¹¹ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[4:36]  ¹² tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ¹³ tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[5:18]  ¹⁴ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:2]  ¹⁵ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ¹⁶ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ¹⁷ tn Or “taken.”

[5:2]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹⁹ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[1:16]  ²⁰ tn Heb “I spoke, I, with my heart.”

[1:16]  ²¹ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ²² tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ²⁴ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ²⁵ tn Heb “My heart has seen much wisdom and knowledge.”

[1:17]  ²⁶ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ²⁷ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁸ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁹ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ³⁰ tn Heb “I know.”

[1:17]  ³¹ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ³² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁴ tn Heb “striving of wind.”