¹ tn Heb “and all the desire of Solomon which he wanted to do.”

² sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

³ tn Heb “I have heard.”

⁴ tn Heb “by placing my name there perpetually” (or perhaps, “forever”).

⁵ tn Heb “and my eyes and my heart will be there all the days.”

⁶ tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.

⁷ tn Heb “I will establish the throne of your kingdom over Israel forever.”

⁸ tn Heb “there will not be cut off from you a man from upon the throne of Israel.”

⁹ tn Heb “which I placed before you.”

¹⁰ tn Heb “and walk and serve other gods and bow down to them.”

¹¹ tn Heb “I will cut off Israel from upon the surface of the land.”

¹² tn Heb “and the temple which I consecrated for my name I will send away from before my face.”

sn Instead of “I will send away,” the parallel text in 2 Chr 7:20 has “I will throw away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.

¹³ tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

¹⁴ tn Heb “and this house will be high [or elevated].” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”

¹⁵ tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.

¹⁶ tn Heb “and they will say.”

¹⁷ tn Heb “fathers.”

¹⁸ tn Heb “and they took hold of other gods and bowed down to them and served them.”

¹⁹ tn Heb “the two houses, the house of the Lord and the house of the king.”

²⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

²¹ tn Heb “they were not agreeable in his eyes.”

²² tn Heb “and he said.”

²³ tn Heb “my brother.” Kings allied through a parity treaty would sometimes address each other as “my brother.” See 1 Kgs 20:32-33.

²⁴ tn Heb “he called them the land of Cabul to this day.” The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning “bound” or “restricted.” Some propose a wordplay, pointing out that the name “Cabul” sounds like a Hebrew phrase meaning, “like not,” or “as good as nothing.”

²⁵ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”

²⁶ sn The work crews. This Hebrew word מַס (mas) refers to a group of laborers conscripted for royal or public service.

²⁷ tn Heb “raised up.”

²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁹ tn The words “the cities of” are supplied in the translation for clarification.

³⁰ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

³¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

³² tn The Hebrew text has “in the wilderness, in the land.”

³³ tn Heb “to Solomon.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

³⁴ tn Heb “the cities of the chariots and the cities of the horses.”

³⁵ tn Heb “and the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”

³⁶ tn Heb “all the people who were left from the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not from the sons of Israel.”

³⁷ tn Heb “their sons who were left after them in the land, whom the sons of Israel were unable to wipe out, and Solomon raised them up for a crew of labor to this day.”

³⁸ sn These work crews. The work crews referred to here must be different than the temporary crews described in 5:13-16.

³⁹ tn Heb “officers of his chariots and his horses.”

⁴⁰ tn Heb “these [were] the officials of the governors who were over the work belonging to Solomon, five hundred fifty, the ones ruling over the people, the ones doing the work.”

⁴¹ sn The phrase city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

⁴² tn Heb “As soon as Pharaoh’s daughter went up from the city of David to her house which he built for her, then he built the terrace.”

⁴³ tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”

⁴⁴ tn Heb “and he made complete the house.”

⁴⁵ tn Or “a fleet” (in which case “ships” would be implied).

⁴⁶ tn Heb “and Hiram sent with the fleet his servants, men of ships, [who] know the sea, [to be] with the servants of Solomon.”

⁴⁷ tn Heb “went.”

⁴⁸ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 31,500 pounds of gold (cf. NCV); CEV, NLT “sixteen tons”; TEV “more than 14,000 kilogrammes.”

⁴⁹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

⁵⁰ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

⁵¹ sn A quotation from Exod 20:12 and Deut 5:16.

⁵² tn Grk “be.”

⁵³ tn Grk “will be.”

⁵⁴ sn A quotation from Deut 5:16.

⁵⁵ tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).

⁵⁶ tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.

⁵⁷ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

⁵⁸ tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

⁵⁹ tn Grk “not according to eye-service.”

⁶⁰ tn Grk “from the soul.”

⁶¹ tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.

⁶² tn Grk “serving as to the Lord.”

⁶³ sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.

⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁵ tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.

⁶⁶ tn Grk “do the same things to them.”

⁶⁷ tn Grk “giving up the threat.”

⁶⁸ tn Grk “because of both they and you, the Lord is, in heaven…”

⁶⁹ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

⁷⁰ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

⁷¹ tn Grk “blood and flesh.”

⁷² tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.

⁷³ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

⁷⁴ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

⁷⁵ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

⁷⁶ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

⁷⁷ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

⁷⁸ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

⁷⁹ tn Grk “gospel.” However, this is not a technical term here.

⁸⁰ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

⁸¹ tn Grk “in everything.”

⁸² sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

⁸³ sn An allusion to Isa 59:17.

⁸⁴ sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

⁸⁵ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

⁸⁶ tn Grk “and toward it.”

⁸⁷ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

⁸⁸ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

⁸⁹ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

⁹⁰ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

⁹¹ tn Grk “the things according to me.”

⁹² tn Grk “the things concerning us.”

⁹³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

⁹⁴ tn Or “is.”

⁹⁵ tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.

tn Grk “without corruption.” The term “love” is not found at the end of the sentence, but is supplied to clarify the sense in English. The term “undying” which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God’s grace will be with those whose love for Jesus never ceases.

⁹⁶ tn The Hebrew root occurs only here in the OT. An apparent cognate in the Ethiopic language means “walk along.” For a discussion of the research on this verb, see D. I. Block, Ezekiel (NICOT), 2:460.

⁹⁷ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

⁹⁸ tn Heb “burn and kindle the weapons.”

⁹⁹ tn Two different types of shields are specified in the Hebrew text.

¹⁰⁰ tn Heb “they will not carry.”

¹⁰¹ tn Heb “loot their looters and plunder their plunderers.”

¹⁰² tn The name means “horde of Gog.”

¹⁰³ tn Heb “the house of Israel.”

¹⁰⁴ tn Heb “name.”

¹⁰⁵ tn Heb “men of perpetuity.”

¹⁰⁶ tn Heb “and bury the travelers and those who remain on the surface of the ground.” The reference to “travelers” seems odd and is omitted in the LXX. It is probably an accidental duplication (see v. 11).

¹⁰⁷ tn Heb “as the scouts scout.”

¹⁰⁸ tn That is, the aforementioned bone.

¹⁰⁹ tn This name appears to be a feminine form of the word “horde,” used in the name Hamon-Gog.

¹¹⁰ tn Or “sacrifice” (so also in the rest of this verse).

¹¹¹ sn See Rev 19:17-18.

¹¹² sn Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices (Lev 3:17).

¹¹³ tn Or “sacrifice” (so also in the rest of this verse).

¹¹⁴ tn Heb “chariots.”

¹¹⁵ tn Or “my glory.”

¹¹⁶ tn Heb “my hand which I have placed.”

¹¹⁷ tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

¹¹⁸ tn Heb “cause to return.”

¹¹⁹ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

¹²⁰ sn See Ezek 11:19; 37:14.

¹²¹ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

¹²² tn Or “place of safety.” See Ps 71:3.

¹²³ tn Heb “were born.”

¹²⁴ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

¹²⁵ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

¹²⁶ tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.

¹²⁷ tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.

¹²⁸ tn Or “for.”

¹²⁹ sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”

¹³⁰ tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).

¹³¹ tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.

¹³² tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [ל] as dittographic). See Ps 37:2.

¹³³ tn Or “for.”

¹³⁴ tn Heb “you set our sins in front of you.”

¹³⁵ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

¹³⁶ tn Or “for.”

¹³⁷ tn Heb “all our days pass by in your anger.”

¹³⁸ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

¹³⁹ tn Heb “the days of our years, in them [are] seventy years.”

¹⁴⁰ tn Heb “or if [there is] strength, eighty years.”

¹⁴¹ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

¹⁴² tn or “for.”

¹⁴³ tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

¹⁴⁴ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

¹⁴⁵ tn Heb “Who knows the strength of your anger?”

¹⁴⁶ tn Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךְ (ukhyir’otekh, “and like your fear”) to יִרְאָתְךְ (yir’otkh, “your fear”), understanding a virtual dittography (אַפֶּךָ וּכְיִרְאָתְךְ, ’apekha ukhyir’otekh) to have occurred. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.

¹⁴⁷ tn Heb “to number our days,” that is, to be aware of how few they really are.

¹⁴⁸ tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.

¹⁴⁹ tn Heb “Return, O Lord! How long?”

¹⁵⁰ tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.

¹⁵¹ sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).

¹⁵² tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.

¹⁵³ tn Heb “have seen.”

¹⁵⁴ tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yera’eh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).

¹⁵⁵ tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.

¹⁵⁶ 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.).

¹⁵⁷ tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”