2 Tawarikh 20:21

20:21 He met ¹  with the people and appointed musicians to play before the Lord and praise his majestic splendor. As they marched ahead of the warriors they said: “Give thanks to the Lord, for his loyal love endures.” ² 

Mazmur 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ³ 

Worship the Lord in holy attire! ⁴ 

Mazmur 50:2

50:2 From Zion, the most beautiful of all places, ⁵ 

God comes in splendor. ⁶ 

Mazmur 96:6

96:6 Majestic splendor emanates from him; ⁷ 

his sanctuary is firmly established and beautiful. ⁸ 

Mazmur 96:9

96:9 Worship the Lord in holy attire! ⁹ 

Tremble before him, all the earth!

Mazmur 110:3

110:3 Your people willingly follow you ¹⁰  when you go into battle. ¹¹ 

On the holy hills ¹²  at sunrise ¹³  the dew of your youth ¹⁴  belongs to you. ¹⁵ 

Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ¹⁶  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

Yehezkiel 24:25

24:25 “And you, son of man, this is what will happen on the day I take ¹⁷  from them their stronghold – their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, ¹⁸  as well as their sons and daughters: ¹⁹ 

[20:21]  ¹ tn Or “consulted.”

[20:21]  ² tn Or “is eternal.”

[29:2]  ³ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ⁴ tn That is, properly dressed for the occasion.

[50:2]  ⁵ tn Heb “the perfection of beauty.”

[50:2]  ⁶ tn Or “shines forth.”

[50:2]  sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[96:6]  ⁷ tn Heb “majesty and splendor [are] before him.”

[96:6]  ⁸ tn Heb “strength and beauty [are] in his sanctuary.”

[96:9]  ⁹ tn Or “in holy splendor.”

[110:3]  ¹⁰ 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]  ¹¹ tn Heb “in the day of your power.”

[110:3]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “to you [is].”

[7:20]  ¹⁶ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[24:25]  ¹⁷ tn Heb “(Will) it not (be) in the day I take?”

[24:25]  ¹⁸ tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.

[24:25]  ¹⁹ tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.