Isaiah 12:1

12:1 At that time ¹  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Isaiah 25:9

25:9 At that time they will say, ² 

“Look, here ³  is our God!

We waited for him and he delivered us.

Here ⁴  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Isaiah 35:2

35:2 Let it richly bloom; ⁵ 

let it rejoice and shout with delight! ⁶ 

It is given the grandeur ⁷  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Isaiah 35:10

35:10 those whom the Lord has ransomed will return that way. ⁸ 

They will enter Zion with a happy shout.

Unending joy will crown them, ⁹ 

happiness and joy will overwhelm ¹⁰  them;

grief and suffering will disappear. ¹¹ 

Isaiah 54:1

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

Isaiah 55:12

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Isaiah 61:7

61:7 Instead of shame, you will get a double portion; ¹² 

instead of humiliation, they will rejoice over the land they receive. ¹³ 

Yes, ¹⁴  they will possess a double portion in their land

and experience lasting joy.

Isaiah 61:10

61:10 I ¹⁵  will greatly rejoice ¹⁶  in the Lord;

I will be overjoyed because of my God. ¹⁷ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ¹⁸ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ¹⁹ 

Isaiah 65:18

65:18 But be happy and rejoice forevermore

over what I am about to create!

For look, I am ready to create Jerusalem ²⁰  to be a source of joy, ²¹ 

and her people to be a source of happiness. ²² 

Isaiah 66:10

66:10 Be happy for Jerusalem

and rejoice with her, all you who love her!

Share in her great joy,

all you who have mourned over her!

Psalms 4:7

4:7 You make me happier ²³ 

than those who have abundant grain and wine. ²⁴ 

Psalms 126:5-6

126:5 Those who shed tears as they plant

will shout for joy when they reap the harvest. ²⁵ 

126:6 The one who weeps as he walks along, carrying his bag ²⁶  of seed,

will certainly come in with a shout of joy, carrying his sheaves of grain. ²⁷ 

Jeremiah 31:7

31:7 Moreover, ²⁸  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ²⁹ 

Make your praises heard. ³⁰ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ³¹ 

Jeremiah 31:12-14

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ³²  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

31:13 The Lord says, ³³  “At that time young women will dance and be glad.

Young men and old men will rejoice. ³⁴ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

31:14 I will provide the priests with abundant provisions. ³⁵ 

My people will be filled to the full with the good things I provide.”

Acts 8:8

8:8 So there was ³⁶  great joy ³⁷  in that city.

Philippians 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ³⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:8

1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

[12:1]  ¹ tn Or “in that day” (KJV).

[25:9]  ² tn Heb “and one will say in that day.”

[25:9]  ³ tn Heb “this [one].”

[25:9]  ⁴ tn Heb “this [one].”

[35:2]  ⁵ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ⁶ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ⁷ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[35:10]  ⁸ tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ⁹ 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.

[35:10]  ¹⁰ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ¹¹ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[61:7]  ¹² tn Heb “instead of your shame, a double portion.”

[61:7]  ¹³ tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).

[61:7]  ¹⁴ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[61:10]  ¹⁵ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ¹⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ¹⁷ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ¹⁸ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ¹⁹ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[65:18]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[65:18]  ²¹ tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.

[65:18]  ²² tn Heb “her people, happiness.” See the preceding note.

[4:7]  ²³ tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

[4:7]  ²⁴ tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

[126:5]  ²⁵ sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.

[126:6]  ²⁶ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

[126:6]  ²⁷ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[31:7]  ²⁸ tn See the translator’s notes on 30:5, 12.

[31:7]  ²⁹ tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ³⁰ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ³¹ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[31:12]  ³² tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:13]  ³³ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ³⁴ 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.

[31:14]  ³⁵ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[8:8]  ³⁶ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ³⁷ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[4:1]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.