Isaiah 12:2-6

12:2 Look, God is my deliverer! ¹ 

I will trust in him ²  and not fear.

For the Lord gives me strength and protects me; ³ 

he has become my deliverer.” ⁴ 

12:3 Joyfully you will draw water

from the springs of deliverance. ⁵ 

12:4 At that time ⁶  you will say:

“Praise the Lord!

Ask him for help! ⁷ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ⁸ 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ⁹  throughout the earth!

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁰  acts mightily ¹¹  among you!”

Isaiah 66:10-14

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!

66:11 For ¹²  you will nurse from her satisfying breasts and be nourished; ¹³ 

you will feed with joy from her milk-filled breasts. ¹⁴ 

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ¹⁵ 

You will nurse from her breast ¹⁶  and be carried at her side;

you will play on her knees.

66:13 As a mother consoles a child, ¹⁷ 

so I will console you,

and you will be consoled over Jerusalem.”

66:14 When you see this, you will be happy, ¹⁸ 

and you will be revived. ¹⁹ 

The Lord will reveal his power to his servants

and his anger to his enemies. ²⁰ 

Psalms 9:14

9:14 Then I will ²¹  tell about all your praiseworthy acts; ²² 

in the gates of Daughter Zion ²³  I will rejoice because of your deliverance.” ²⁴ 

Psalms 20:5

20:5 Then we will shout for joy over your ²⁵  victory;

we will rejoice ²⁶  in the name of our God!

May the Lord grant all your requests!

Psalms 21:1

Psalm 21 ²⁷ 

For the music director; a psalm of David.

21:1 O Lord, the king rejoices in the strength you give; ²⁸ 

he takes great delight in the deliverance you provide. ²⁹ 

Psalms 95:1

Psalm 95 ³⁰ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ³¹ 

Psalms 100:1

Psalm 100 ³² 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ³³  and victorious, ³⁴ 

humble and riding on a donkey ³⁵  –

on a young donkey, the foal of a female donkey.

Romans 5:2-3

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ³⁶  in the hope of God’s glory. 5:3 Not ³⁷  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ³⁸  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 3:3

3:3 For we are the circumcision, ³⁹  the ones who worship by the Spirit of God, ⁴⁰  exult in Christ Jesus, and do not rely on human credentials ⁴¹ 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁴²  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 1:6

1:6 For I am sure of this very thing, ⁴³  that the one ⁴⁴  who began a good work in ⁴⁵  you will perfect it ⁴⁶  until the day of Christ Jesus.

Philippians 1:8

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

[12:2]  ¹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ² tn The words “in him” are supplied in the translation for clarification.

[12:2]  ³ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ⁴ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[12:3]  ⁵ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:4]  ⁶ tn Or “in that day” (KJV).

[12:4]  ⁷ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ⁸ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ⁹ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹¹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[66:11]  ¹² tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ¹³ tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ¹⁴ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[66:12]  ¹⁵ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ¹⁶ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[66:13]  ¹⁷ tn Heb “like a man whose mother comforts him.”

[66:14]  ¹⁸ tn “and you will see and your heart will be happy.”

[66:14]  ¹⁹ tn Heb “and your bones like grass will sprout.”

[66:14]  ²⁰ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[9:14]  ²¹ tn Or “so that I might.”

[9:14]  ²² tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ²³ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ²⁴ tn Heb “in your deliverance.”

[20:5]  ²⁵ sn Your victory. Here the king is addressed (see v. 1).

[20:5]  ²⁶ tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).

[21:1]  ²⁷ sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.

[21:1]  ²⁸ tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).

[21:1]  ²⁹ tn Heb “and in your deliverance, how greatly he rejoices.”

[95:1]  ³⁰ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ³¹ tn Heb “to the rocky summit of our deliverance.”

[100:1]  ³² sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[9:9]  ³³ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ³⁴ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ³⁵ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[5:2]  ³⁶ tn Or “exult, boast.”

[5:3]  ³⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[3:1]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:3]  ³⁹ tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.

[3:3]  ⁴⁰ tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D² F G 0278^vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א² D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì⁴⁶ is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.

[3:3]  ⁴¹ tn Grk “have no confidence in the flesh.”

[3:1]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:6]  ⁴³ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ⁴⁴ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ⁴⁵ tn Or “among.”

[1:6]  ⁴⁶ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.