Psalms 16:10-11

16:10 You will not abandon me ¹  to Sheol; ² 

you will not allow your faithful follower ³  to see ⁴  the Pit. ⁵ 

16:11 You lead me in ⁶  the path of life; ⁷ 

I experience absolute joy in your presence; ⁸ 

you always give me sheer delight. ⁹ 

Ecclesiastes 9:7

Life is Brief, so Cherish its Joys

9:7 Go, eat your food ¹⁰  with joy,

and drink your wine with a happy heart,

because God has already approved your works.

Isaiah 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ¹¹ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ¹² 

Isaiah 35:10

35:10 those whom the Lord has ransomed will return that way. ¹³ 

They will enter Zion with a happy shout.

Unending joy will crown them, ¹⁴ 

happiness and joy will overwhelm ¹⁵  them;

grief and suffering will disappear. ¹⁶ 

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹⁷ 

he will see descendants and enjoy long life, ¹⁸ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁹ 

“My servant ²⁰  will acquit many, ²¹ 

for he carried their sins. ²² 

53:12 So I will assign him a portion with the multitudes, ²³ 

he will divide the spoils of victory with the powerful, ²⁴ 

because he willingly submitted ²⁵  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²⁶  on behalf of the rebels.”

Zechariah 9:15

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ²⁷  full like the sacrificial basin or like the corners of the altar. ²⁸ 

Zechariah 9:17

9:17 How precious and fair! ²⁹  Grain will make the young men flourish and new wine the young women.

Zechariah 10:7

10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.

Matthew 26:29

26:29 I ³⁰  tell you, from now on I will not drink of this fruit ³¹  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Mark 14:25

14:25 I tell you the truth, ³²  I will no longer drink of the fruit ³³  of the vine until that day when I drink it new in the kingdom of God.”

John 17:4-5

17:4 I glorified you on earth by completing ³⁴  the work you gave me to do. ³⁵  17:5 And now, Father, glorify me at your side ³⁶  with the glory I had with you before the world was created. ³⁷ 

John 19:30

19:30 When ³⁸  he had received the sour wine, Jesus said, “It is completed!” ³⁹  Then he bowed his head and gave up his spirit. ⁴⁰ 

John 19:2

19:2 The soldiers ⁴¹  braided ⁴²  a crown of thorns ⁴³  and put it on his head, and they clothed him in a purple robe. ⁴⁴ 

John 4:7-8

4:7 A Samaritan woman ⁴⁵  came to draw water. Jesus said to her, “Give me some water ⁴⁶  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ⁴⁷ ) ⁴⁸ 

[16:10]  ¹ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ² sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ³ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ⁴ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  ⁵ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[16:11]  ⁶ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ⁷ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ⁸ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ⁹ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[9:7]  ¹⁰ tn Heb “your bread.”

[25:6]  ¹¹ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ¹² tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[35:10]  ¹³ tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ¹⁴ 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]  ¹⁵ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ¹⁶ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[53:10]  ¹⁷ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹⁸ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ¹⁹ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ²⁰ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ²¹ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ²² tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ²³ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁴ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²⁵ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²⁶ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[9:15]  ²⁷ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ²⁸ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ²⁹ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[26:29]  ³⁰ tn Here δέ (de) has not been translated.

[26:29]  ³¹ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[14:25]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ³³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[17:4]  ³⁴ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  ³⁵ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ³⁶ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ³⁷ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[19:30]  ³⁸ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ³⁹ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ⁴⁰ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[19:2]  ⁴¹ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁴² tn Or “wove.”

[19:2]  ⁴³ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁴⁴ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[4:7]  ⁴⁵ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ⁴⁶ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ⁴⁷ tn Grk “buy food.”

[4:8]  ⁴⁸ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).