Mazmur 50:2

50:2 From Zion, the most beautiful of all places, ¹ 

God comes in splendor. ² 

Mazmur 63:2

63:2 Yes, ³  in the sanctuary I have seen you, ⁴ 

and witnessed ⁵  your power and splendor.

Mazmur 90:17

90:17 May our sovereign God extend his favor to us! ⁶ 

Make our endeavors successful!

Yes, make them successful! ⁷ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁸  and victorious, ⁹ 

humble and riding on a donkey ¹⁰  –

on a young donkey, the foal of a female donkey.

Zakharia 9:2

9:2 as are those of Hamath also, which adjoins Damascus, and Tyre ¹¹  and Sidon, ¹²  though they consider themselves to be very wise.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ¹³  husbands, as is fitting in the Lord.

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[50:2]  ¹ tn Heb “the perfection of beauty.”

[50:2]  ² 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.

[63:2]  ³ tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).

[63:2]  ⁴ tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”

[63:2]  ⁵ tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[90:17]  ⁶ tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).

[90:17]  ⁷ tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”

[9:9]  ⁸ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁹ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁰ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[9:2]  ¹¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[9:2]  ¹² map For location see Map1 A1; JP3 F3; JP4 F3.

[3:18]  ¹³ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.