Mazmur 27:4
Konteks27:4 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.
Mazmur 50:2
Konteks50:2 From Zion, the most beautiful of all places, 4
God comes in splendor. 5
Mazmur 80:3
Konteks80:3 O God, restore us!
Smile on us! 6 Then we will be delivered! 7
Mazmur 80:7
Konteks80:7 O God, invincible warrior, 8 restore us!
Smile on us! 9 Then we will be delivered! 10
Mazmur 110:3
Konteks110:3 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
Mazmur 110:2
Konteks110:2 The Lord 17 extends 18 your dominion 19 from Zion.
Rule in the midst of your enemies!
Kolose 3:18
Konteks3:18 Wives, submit to your 20 husbands, as is fitting in the Lord.
Kolose 3:1
Konteks3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Yohanes 3:2
Konteks3:2 came to Jesus 21 at night 22 and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs 23 that you do unless God is with him.”
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[27:4] 2 sn The
[50:2] 4 tn Heb “the perfection of beauty.”
[50:2] 5 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.
[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
[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
[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.
[3:2] 21 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 22 tn Or “during the night.”
[3:2] sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.
[3:2] 23 sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.