Kidung Agung 4:11

4:11 Your lips drip sweetness like the honeycomb, my bride,

honey and milk are under your tongue.

The fragrance of your garments is like the fragrance of Lebanon.

Mazmur 92:12

92:12 The godly ¹  grow like a palm tree;

they grow high like a cedar in Lebanon. ² 

Hosea 14:7

14:7 People will reside again ³  in his shade;

they will plant and harvest grain in abundance. ⁴ 

They will blossom like a vine,

and his fame will be like the wine from Lebanon.

Zakharia 9:17

9:17 How precious and fair! ⁵  Grain will make the young men flourish and new wine the young women.

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁶  with its focus on Damascus: ⁷ 

The eyes of all humanity, ⁸  especially of the tribes of Israel, are toward the Lord,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁹  authorities, to be obedient, to be ready for every good work.

[92:12]  ¹ tn The singular is used in a representative sense, with the typical godly person being in view.

[92:12]  ² sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size.

[14:7]  ³ tn Hosea uses the similar-sounding terms יָשֻׁבוּ יֹשְׁבֵי (yashuvu yoshve, “the dwellers will return”) to create a wordplay between the roots שׁוּב (shuv, “to return”) and יָשַׁב (yashav, “to dwell; to reside”).

[14:7]  ⁴ tn Heb “they will cause the grain to live” or “they will revive the grain.” Some English versions treat this as a comparison: “they shall revive as the corn” (KJV); “will flourish like the grain” (NIV).

[9:17]  ⁵ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[9:1]  ⁶ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ⁷ tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ⁸ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[3:1]  ⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.