Mazmur 45:9-10

45:9 Princesses ¹  are among your honored guests, ² 

your bride ³  stands at your right hand, wearing jewelry made with gold from Ophir. ⁴ 

45:10 Listen, O princess! ⁵ 

Observe and pay attention! ⁶ 

Forget your homeland ⁷  and your family! ⁸ 

Kidung Agung 7:1

The Lover to His Beloved:

7:1 (7:2) How beautiful are your sandaled ⁹  feet,

O nobleman’s daughter! ¹⁰ 

The curves ¹¹  of your thighs ¹²  are like jewels,

the work of the hands of a master craftsman.

Yesaya 61:10

61:10 I ¹³  will greatly rejoice ¹⁴  in the Lord;

I will be overjoyed because of my God. ¹⁵ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ¹⁶ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ¹⁷ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁸  me. ¹⁹ 

He has commissioned ²⁰  me to encourage ²¹  the poor,

to help ²²  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Pengkhotbah 2:9

2:9 So ²³  I was far wealthier ²⁴  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ²⁵ 

Wahyu 19:7-8

19:7 Let us rejoice ²⁶  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

19:8 She was permitted to be dressed in bright, clean, fine linen” ²⁷  (for the fine linen is the righteous deeds of the saints). ²⁸ 

[45:9]  ¹ tn Heb “daughters of kings.”

[45:9]  ² tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ³ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ⁴ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[45:10]  ⁵ tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).

[45:10]  sn Listen, O princess. The poet now addresses the bride.

[45:10]  ⁶ tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.

[45:10]  ⁷ tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

[45:10]  ⁸ tn Heb “and the house of your father.”

[7:1]  ⁹ sn Solomon calls attention to the sandals the “noble daughter” was wearing. While it was common for women in aristocratic circles in the ancient Near East to wear sandals, women of the lower classes usually went barefoot (e.g., Ezek 16:10).

[7:1]  ¹⁰ tn Alternately, “noble daughter” or “magnificent daughter.” The title בַּת־נָדִיב (bat-nadiv, “princely daughter” or “daughter of the prince”; HALOT 673 s.v. נָדִיב; BDB 622 s.v. נָדִיב 2) suggests to some that this woman is not the Israelite country maiden of chapters 1-4 and 8, but the daughter of Pharaoh whom Solomon later married (1 Kgs 11:1). While the term נָדִיב often denotes nobility of position (“nobleman”), it can also denote nobility of character (“noble, willing, magnificent”) (e.g., Prov 17:26; Isa 32:5, 8) (HALOT 673-74; BDB 622 s.v. 2).

[7:1]  ¹¹ tn The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. 2) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb חָמַק (khamaq, “turn”) appears twice (Song 5:6; Jer 31:22), the noun חַמּוּק is a hapax legomenon. In postbiblical Hebrew it refers to “rundles” (Jastrow 476 s.v. חַמּוּק). The term here has been translated in various ways: “[thigh] joints” (KJV), “rounded [thighs]” (RSV), “curves [of thighs]” (NASB), “graceful [thighs]” (NIV).

[7:1]  ¹² tn The term יָרֵךְ (yarekh, “thigh”) may refer to (1) the fleshy upper part of the thigh where the leg joins the pelvis (Gen 32:25-32; 46:26; Exod 1:5; Judg 8:30) or (2) the outside of the thigh from the hip down (Exod 32:27; Judg 3:16, 21; Ps 45:4; Song 3:8). The first usage is usually restricted to a figure for the male loins, the source of male procreation (Gen 46:26; Exod 1:5) and the locus of an oath (Gen 24:2, 9; 47:29).

[61:10]  ¹³ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ¹⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ¹⁵ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ¹⁶ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ¹⁷ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[61:1]  ¹⁸ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁹ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ²⁰ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²¹ tn Or “proclaim good news to.”

[61:1]  ²² tn Heb “to bind up [the wounds of].”

[2:9]  ²³ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ²⁴ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ²⁵ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[19:7]  ²⁶ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ²⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ²⁸ sn This phrase is treated as a parenthetical explanation by the author.