Mazmur 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ¹ 

Worship the Lord in holy attire! ² 

Mazmur 110:3

110:3 Your people willingly follow you ³  when you go into battle. ⁴ 

On the holy hills ⁵  at sunrise ⁶  the dew of your youth ⁷  belongs to you. ⁸ 

Ezra 7:27

7:27 ⁹ Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!

Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ¹⁰  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

Daniel 11:45

11:45 He will pitch his royal tents between the seas ¹¹  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Lukas 21:5-6

The Signs of the End of the Age

21:5 Now ¹²  while some were speaking about the temple, how it was adorned ¹³  with beautiful stones and offerings, ¹⁴  Jesus ¹⁵  said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ¹⁶  All will be torn down!” ¹⁷ 

[29:2]  ¹ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ² tn That is, properly dressed for the occasion.

[110:3]  ³ 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]  ⁴ tn Heb “in the day of your power.”

[110:3]  ⁵ 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 mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “to you [is].”

[7:27]  ⁹ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

[7:20]  ¹⁰ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[11:45]  ¹¹ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[21:5]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ¹³ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[21:5]  ¹⁴ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:6]  ¹⁶ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ¹⁷ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”