Ulangan 32:43

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ¹ 

“My heart rejoices in the Lord;

my horn ²  is exalted high because of the Lord.

I loudly denounce ³  my enemies,

for I am happy that you delivered me. ⁴ 

Mazmur 9:14

9:14 Then I will ⁵  tell about all your praiseworthy acts; ⁶ 

in the gates of Daughter Zion ⁷  I will rejoice because of your deliverance.” ⁸ 

Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ⁹  of Judah are happy, ¹⁰ 

because of your acts of judgment. ¹¹ 

Mazmur 95:1-3

Psalm 95 ¹² 

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

Let’s shout out praises to our protector who delivers us! ¹³ 

95:2 Let’s enter his presence ¹⁴  with thanksgiving!

Let’s shout out to him in celebration! ¹⁵ 

95:3 For the Lord is a great God,

a great king who is superior to ¹⁶  all gods.

Mazmur 100:1-2

Psalm 100 ¹⁷ 

A thanksgiving psalm.

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

100:2 Worship ¹⁸  the Lord with joy!

Enter his presence with joyful singing!

Mazmur 107:42

107:42 When the godly see this, they rejoice,

and every sinner ¹⁹  shuts his mouth.

Amsal 29:2

29:2 When the righteous become numerous, ²⁰  the people rejoice;

when the wicked rule, the people groan. ²¹ 

Yesaya 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!

Yesaya 66:14

66:14 When you see this, you will be happy, ²² 

and you will be revived. ²³ 

The Lord will reveal his power to his servants

and his anger to his enemies. ²⁴ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁵  and victorious, ²⁶ 

humble and riding on a donkey ²⁷  –

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

Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ²⁸  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ²⁹ 

Filipi 3:3

3:3 For we are the circumcision, ³⁰  the ones who worship by the Spirit of God, ³¹  exult in Christ Jesus, and do not rely on human credentials ³² 

[2:1]  ¹ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ² sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ³ tn Heb “my mouth opens wide against.”

[2:1]  ⁴ tn Heb “for I rejoice in your deliverance.”

[9:14]  ⁵ tn Or “so that I might.”

[9:14]  ⁶ tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ⁷ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁸ tn Heb “in your deliverance.”

[48:11]  ⁹ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ¹⁰ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ¹¹ sn These acts of judgment are described in vv. 4-7.

[95:1]  ¹² 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]  ¹³ tn Heb “to the rocky summit of our deliverance.”

[95:2]  ¹⁴ tn Heb “meet his face.”

[95:2]  ¹⁵ tn Heb “with songs of joy.”

[95:3]  ¹⁶ tn Heb “above.”

[100:1]  ¹⁷ 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.

[100:2]  ¹⁸ tn Or “serve.”

[107:42]  ¹⁹ tn Heb “all evil,” which stands metonymically for those who do evil.

[29:2]  ²⁰ tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

[29:2]  ²¹ tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.

[66:14]  ²² tn “and you will see and your heart will be happy.”

[66:14]  ²³ tn Heb “and your bones like grass will sprout.”

[66:14]  ²⁴ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[9:9]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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).

[3:29]  ²⁸ tn Grk “rejoices with joy” (an idiom).

[3:29]  ²⁹ tn Grk “Therefore this my joy is fulfilled.”

[3:3]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “have no confidence in the flesh.”