30:19 For people will live in Zion;
in Jerusalem 1 you will weep no more. 2
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 3
35:10 those whom the Lord has ransomed will return that way. 4
They will enter Zion with a happy shout.
Unending joy will crown them, 5
happiness and joy will overwhelm 6 them;
grief and suffering will disappear. 7
60:20 Your sun will no longer set;
your moon will not disappear; 8
the Lord will be your permanent source of light;
your time 9 of sorrow will be over.
61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 10 instead of mourning,
a garment symbolizing praise, 11 instead of discouragement. 12
They will be called oaks of righteousness, 13
trees planted by the Lord to reveal his splendor. 14
65:18 But be happy and rejoice forevermore
over what I am about to create!
For look, I am ready to create Jerusalem 15 to be a source of joy, 16
and her people to be a source of happiness. 17
65:19 Jerusalem will bring me joy,
and my people will bring me happiness. 18
The sound of weeping or cries of sorrow
will never be heard in her again.
31:13 The Lord says, 19 “At that time young women will dance and be glad.
Young men and old men will rejoice. 20
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
1 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2 tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
3 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
4 tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”
5 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
6 tn Heb “will overtake” (NIV); NLT “they will be overcome with.”
7 tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”
8 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
9 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
10 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
11 tn Heb “garment of praise.”
12 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
13 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
14 tn Heb “a planting of the Lord to reveal splendor.”
15 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
16 tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.
17 tn Heb “her people, happiness.” See the preceding note.
18 tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”
19 tn Heb “Oracle of the
20 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.