Psalms 64:10

64:10 The godly will rejoice in the Lord

and take shelter in him.

All the morally upright ¹  will boast. ² 

Psalms 104:31

104:31 May the splendor of the Lord endure! ³ 

May the Lord find pleasure in the living things he has made! ⁴ 

Psalms 104:34

104:34 May my thoughts ⁵  be pleasing to him!

I will rejoice in the Lord.

Psalms 106:47-48

106:47 Deliver us, O Lord, our God!

Gather us from among the nations!

Then we will give thanks ⁶  to your holy name,

and boast about your praiseworthy deeds. ⁷ 

106:48 The Lord God of Israel deserves praise, ⁸ 

in the future and forevermore. ⁹ 

Let all the people say, “We agree! ¹⁰  Praise the Lord!” ¹¹ 

Psalms 126:3

126:3 The Lord did indeed accomplish great things for us.

We were happy.

Psalms 145:6-7

145:6 They will proclaim ¹²  the power of your awesome acts!

I will declare your great deeds!

145:7 They will talk about the fame of your great kindness, ¹³ 

and sing about your justice. ¹⁴ 

Isaiah 61:2-11

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ¹⁵ 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹⁶  instead of mourning,

a garment symbolizing praise, ¹⁷  instead of discouragement. ¹⁸ 

They will be called oaks of righteousness, ¹⁹ 

trees planted by the Lord to reveal his splendor. ²⁰ 

61:4 They will rebuild the perpetual ruins

and restore the places that were desolate; ²¹ 

they will reestablish the ruined cities,

the places that have been desolate since ancient times.

61:5 ²² “Foreigners will take care of ²³  your sheep;

foreigners will work in your fields and vineyards.

61:6 You will be called, ‘the Lord’s priests,

servants of our God.’ ²⁴ 

You will enjoy ²⁵  the wealth of nations

and boast about ²⁶  the riches you receive from them. ²⁷ 

61:7 Instead of shame, you will get a double portion; ²⁸ 

instead of humiliation, they will rejoice over the land they receive. ²⁹ 

Yes, ³⁰  they will possess a double portion in their land

and experience lasting joy.

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ³¹ 

I will make a permanent covenant with them.

61:9 Their descendants will be known among the nations,

their offspring among the peoples.

All who see them will recognize that

the Lord has blessed them.” ³² 

61:10 I ³³  will greatly rejoice ³⁴  in the Lord;

I will be overjoyed because of my God. ³⁵ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ³⁶ 

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. ³⁷ 

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ³⁸  to grow,

and give his people reason to praise him in the sight of all the nations. ³⁹ 

Isaiah 65:13-14

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁴⁰ 

But you will cry out as sorrow fills your hearts; ⁴¹ 

you will wail because your spirits will be crushed. ⁴² 

Isaiah 66:10-11

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 ⁴³  you will nurse from her satisfying breasts and be nourished; ⁴⁴ 

you will feed with joy from her milk-filled breasts. ⁴⁵ 

Jeremiah 31:7

31:7 Moreover, ⁴⁶  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ⁴⁷ 

Make your praises heard. ⁴⁸ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ⁴⁹ 

Jeremiah 31:11-13

31:11 For the Lord will rescue the descendants of Jacob.

He will secure their release ⁵⁰  from those who had overpowered them. ⁵¹ 

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

They will be radiant with joy ⁵²  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, ⁵³  “At that time young women will dance and be glad.

Young men and old men will rejoice. ⁵⁴ 

I will turn their grief into gladness.

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

Zephaniah 3:14-16

3:14 Shout for joy, Daughter Zion! ⁵⁵ 

Shout out, Israel!

Be happy and boast with all your heart, Daughter Jerusalem!

3:15 The Lord has removed the judgment against you; ⁵⁶ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ⁵⁷  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ⁵⁸ 

Luke 1:47

1:47 and my spirit has begun to rejoice ⁵⁹  in God my Savior,

John 16:22

16:22 So also you have sorrow ⁶⁰  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁶¹ 

John 16:2

16:2 They will put you out of ⁶²  the synagogue, ⁶³  yet a time ⁶⁴  is coming when the one who kills you will think he is offering service to God. ⁶⁵ 

Colossians 2:14

2:14 He has destroyed ⁶⁶  what was against us, a certificate of indebtedness ⁶⁷  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ⁶⁸  against her on your behalf!) ⁶⁹ 

[64:10]  ¹ tn Heb “upright in heart.”

[64:10]  ² tn That is, about the Lord’s accomplishments on their behalf.

[104:31]  ³ tn Heb “be forever.”

[104:31]  ⁴ tn Or “rejoice in his works.”

[104:34]  ⁵ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

[106:47]  ⁶ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ⁷ tn Heb “to boast in your praise.”

[106:48]  ⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ⁹ tn Heb “from everlasting to everlasting.”

[106:48]  ¹⁰ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ¹¹ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[145:6]  ¹² tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[145:7]  ¹³ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ¹⁴ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[61:2]  ¹⁵ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[61:3]  ¹⁶ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁷ tn Heb “garment of praise.”

[61:3]  ¹⁸ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁹ 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.”

[61:3]  ²⁰ tn Heb “a planting of the Lord to reveal splendor.”

[61:4]  ²¹ tn Heb “and the formerly desolate places they will raise up.”

[61:5]  ²² sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.

[61:5]  ²³ tn Heb “will stand [in position] and shepherd.”

[61:6]  ²⁴ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ²⁵ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ²⁶ tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).

[61:6]  ²⁷ tn Heb “their glory” (i.e., riches).

[61:7]  ²⁸ tn Heb “instead of your shame, a double portion.”

[61:7]  ²⁹ 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]  ³⁰ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[61:8]  ³¹ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[61:9]  ³² tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”

[61:10]  ³³ 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]  ³⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ³⁵ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ³⁶ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ³⁷ 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.

[61:11]  ³⁸ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ³⁹ tn Heb “and praise before all the nations.”

[65:14]  ⁴⁰ tn Heb “from the good of the heart.”

[65:14]  ⁴¹ tn Heb “from the pain of the heart.”

[65:14]  ⁴² tn Heb “from the breaking of the spirit.”

[66:11]  ⁴³ tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ⁴⁴ tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ⁴⁵ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[31:7]  ⁴⁶ tn See the translator’s notes on 30:5, 12.

[31:7]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.

[31:11]  ⁵⁰ sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.

[31:11]  ⁵¹ tn Heb “from the hand/power of the one too strong for him.”

[31:12]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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.

[3:14]  ⁵⁵ sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.

[3:15]  ⁵⁶ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ⁵⁷ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ⁵⁸ tn Heb “your hands must not go limp.”

[1:47]  ⁵⁹ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[16:22]  ⁶⁰ tn Or “distress.”

[16:22]  ⁶¹ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:2]  ⁶² tn Or “expel you from.”

[16:2]  ⁶³ sn See the note on synagogue in 6:59.

[16:2]  ⁶⁴ tn Grk “an hour.”

[16:2]  ⁶⁵ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[2:14]  ⁶⁶ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁶⁷ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[18:20]  ⁶⁸ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ⁶⁹ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.