Mazmur 27:4

27:4 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 42:4

42:4 I will remember and weep! ⁴ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ⁵ 

Mazmur 84:2

84:2 I desperately want to be ⁶ 

in the courts of the Lord’s temple. ⁷ 

My heart and my entire being ⁸  shout for joy

to the living God.

Mazmur 84:10

84:10 Certainly ⁹  spending just one day in your temple courts is better

than spending a thousand elsewhere. ¹⁰ 

I would rather stand at the entrance ¹¹  to the temple of my God

than live ¹²  in the tents of the wicked.

Mazmur 92:1-2

Psalm 92 ¹³ 

A psalm; a song for the Sabbath day.

92:1 It is fitting ¹⁴  to thank the Lord,

and to sing praises to your name, O sovereign One! ¹⁵ 

92:2 It is fitting ¹⁶  to proclaim your loyal love in the morning,

and your faithfulness during the night,

Mazmur 122:1

Psalm 122 ¹⁷ 

A song of ascents, ¹⁸  by David.

122:1 I was glad because ¹⁹  they said to me,

“We will go to the Lord’s temple.”

Wahyu 1:10

1:10 I was in the Spirit ²⁰  on the Lord’s Day ²¹  when ²²  I heard behind me a loud voice like a trumpet,

[27:4]  ¹ tn Heb “my living.”

[27:4]  ² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ³ tn Or “beauty.”

[42:4]  ⁴ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ⁵ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[84:2]  ⁶ tn Heb “my soul longs, it even pines for.”

[84:2]  ⁷ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ⁸ tn Heb “my flesh,” which stands for his whole person and being.

[84:10]  ⁹ tn Or “for.”

[84:10]  ¹⁰ tn Heb “better is a day in your courts than a thousand [spent elsewhere].”

[84:10]  ¹¹ tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).

[84:10]  ¹² tn The verb דּוּר (dur, “to live”) occurs only here in the OT.

[92:1]  ¹³ sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.

[92:1]  ¹⁴ tn Or “good.”

[92:1]  ¹⁵ tn Traditionally “O Most High.”

[92:2]  ¹⁶ tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.

[122:1]  ¹⁷ sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

[122:1]  ¹⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[122:1]  ¹⁹ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

[1:10]  ²⁰ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ²¹ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ²² tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).