Ayub 31:29

31:29 If ¹  I have rejoiced over the misfortune of my enemy ² 

or exulted ³  because calamity ⁴  found him –

Mazmur 13:4-6

13:4 Then ⁵  my enemy will say, “I have defeated him!”

Then ⁶  my foes will rejoice because I am upended.

13:5 But I ⁷  trust in your faithfulness.

May I rejoice because of your deliverance! ⁸ 

13:6 I will sing praises ⁹  to the Lord

when he vindicates me. ¹⁰ 

Mazmur 35:15-16

35:15 But when I stumbled, they rejoiced and gathered together;

they gathered together to ambush me. ¹¹ 

They tore at me without stopping to rest. ¹² 

35:16 When I tripped, they taunted me relentlessly, ¹³ 

and tried to bite me. ¹⁴ 

Mazmur 35:19

35:19 Do not let those who are my enemies for no reason ¹⁵  gloat ¹⁶  over me!

Do not let those who hate me without cause carry out their wicked schemes! ¹⁷ 

Mazmur 35:24-26

35:24 Vindicate me by your justice, O Lord my God!

Do not let them gloat ¹⁸  over me!

35:25 Do not let them say to themselves, ¹⁹  “Aha! We have what we wanted!” ²⁰ 

Do not let them say, “We have devoured him!”

35:26 May those who want to harm me be totally embarrassed and ashamed! ²¹ 

May those who arrogantly taunt me be covered with shame and humiliation! ²² 

Mazmur 38:16

38:16 I have prayed for deliverance, because otherwise they will gloat over me; ²³ 

when my foot slips they will arrogantly taunt me. ²⁴ 

Amsal 24:17-18

24:17 Do not rejoice when your enemy falls, ²⁵ 

and when he stumbles do not let your heart rejoice,

24:18 lest the Lord see it, and be displeased, ²⁶ 

and turn his wrath away from him. ²⁷ 

Yeremia 50:11

50:11 “People of Babylonia, ²⁸  you plundered my people. ²⁹ 

That made you happy and glad.

You frolic about like calves in a pasture. ³⁰ 

Your joyous sounds are like the neighs of a stallion. ³¹ 

Ratapan 4:21-22

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ³²  O people of Edom, ³³ 

who reside in the land of Uz.

But the cup of judgment ³⁴  will pass ³⁵  to you also;

you will get drunk and take off your clothes.

ת (Tav)

4:22 O people of Zion, ³⁶  your punishment ³⁷  will come to an end; ³⁸ 

he will not prolong your exile. ³⁹ 

But, O people of Edom, ⁴⁰  he will punish ⁴¹  your sin ⁴² 

and reveal ⁴³  your offenses!

Yehezkiel 25:6

25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn ⁴⁴  over the land of Israel,

Yehezkiel 35:15

35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”

Obaja 1:12

1:12 You should not ⁴⁵  have gloated ⁴⁶  when your relatives ⁴⁷  suffered calamity. ⁴⁸ 

You should not have rejoiced over the people of Judah when they were destroyed. ⁴⁹ 

You should not have boasted ⁵⁰  when they suffered adversity. ⁵¹ 

Yohanes 16:20

16:20 I tell you the solemn truth, ⁵²  you will weep ⁵³  and wail, ⁵⁴  but the world will rejoice; you will be sad, ⁵⁵  but your sadness will turn into ⁵⁶  joy.

Wahyu 11:10-12

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ⁵⁷  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁵⁸  those who were watching them. 11:12 Then ⁵⁹  they ⁶⁰  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁶¹  went up to heaven in a cloud while ⁶²  their enemies stared at them.

[31:29]  ¹ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

[31:29]  ² sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

[31:29]  ³ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

[31:29]  ⁴ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

[13:4]  ⁵ tn Heb “or else.”

[13:4]  ⁶ tn Heb “or else.”

[13:5]  ⁷ tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.

[13:5]  ⁸ tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.

[13:6]  ⁹ tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.

[13:6]  ¹⁰ tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

[35:15]  ¹¹ tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).

[35:15]  ¹² tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.

[35:16]  ¹³ tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).

[35:16]  ¹⁴ tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.

[35:19]  ¹⁵ tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).

[35:19]  ¹⁶ tn Heb “rejoice.”

[35:19]  ¹⁷ tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).

[35:24]  ¹⁸ tn Heb “rejoice.”

[35:25]  ¹⁹ tn Heb “in their heart[s].”

[35:25]  ²⁰ tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.

[35:26]  ²¹ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

[35:26]  ²² tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.

[38:16]  ²³ tn Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1).

[38:16]  ²⁴ tn Heb “they will magnify against me.” See Pss 35:26; 55:13.

[24:17]  ²⁵ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[24:18]  ²⁶ tn Heb “and [it is] evil in his eyes.”

[24:18]  ²⁷ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

[50:11]  ²⁸ tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.

[50:11]  ²⁹ tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).

[50:11]  ³⁰ tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.

[50:11]  ³¹ tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.

[4:21]  ³² tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).

[4:21]  ³³ tn Heb “O Daughter of Edom.”

[4:21]  ³⁴ tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ³⁵ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[4:22]  ³⁶ tn Heb “O Daughter Zion.”

[4:22]  ³⁷ tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[4:22]  ³⁸ tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”

[4:22]  ³⁹ tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ⁴⁰ tn Heb “O Daughter of Edom.”

[4:22]  ⁴¹ tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ⁴² tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.

[4:22]  ⁴³ tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[25:6]  ⁴⁴ tn Heb “with all your scorn in (the) soul.”

[1:12]  ⁴⁵ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ⁴⁶ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ⁴⁷ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ⁴⁸ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ⁴⁹ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ⁵⁰ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ⁵¹ tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[16:20]  ⁵² tn Grk “Truly, truly, I say to you.”

[16:20]  ⁵³ tn Or “wail,” “cry.”

[16:20]  ⁵⁴ tn Or “lament.”

[16:20]  ⁵⁵ tn Or “sorrowful.”

[16:20]  ⁵⁶ tn Grk “will become.”

[11:11]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁵⁸ tn Grk “fell upon.”

[11:12]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁶⁰ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁶¹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁶² tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.