Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹  I am with you ²  always, to the end of the age.” ³ 

Mazmur 40:3

40:3 He gave me reason to sing a new song, ⁴ 

praising our God. ⁵ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ⁶ 

Kidung Agung 5:1

The Lover to His Beloved:

5:1 I have entered my garden, O my sister, my bride;

I have gathered my myrrh with my balsam spice.

I have eaten my honeycomb and my honey;

I have drunk my wine and my milk!

The Poet to the Couple: ⁷ 

Eat, friends, and drink! ⁸ 

Drink freely, O lovers!

Yesaya 53:11

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

he will be satisfied when he understands what he has done. ⁹ 

“My servant ¹⁰  will acquit many, ¹¹ 

for he carried their sins. ¹² 

Zefanya 3:17

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ¹³ 

he renews you by his love; ¹⁴ 

he shouts for joy over you.” ¹⁵ 

Zakharia 9:17

9:17 How precious and fair! ¹⁶  Grain will make the young men flourish and new wine the young women.

Lukas 15:5-6

15:5 Then ¹⁷  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ¹⁸  home, he calls together ¹⁹  his ²⁰  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 15:23-25

15:23 Bring ²¹  the fattened calf ²²  and kill it! Let us eat ²³  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁴  So ²⁵  they began to celebrate.

15:25 “Now his older son was in the field. As ²⁶  he came and approached the house, he heard music ²⁷  and dancing.

Lukas 15:32

15:32 It was appropriate ²⁸  to celebrate and be glad, for your brother ²⁹  was dead, and is alive; he was lost and is found.’” ³⁰ 

Yohanes 15:11

15:11 I have told you these things ³¹  so that my joy may be in you, and your joy may be complete.

Yohanes 16:22

16:22 So also you have sorrow ³²  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ³³ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ³⁴  my joy completed ³⁵  in themselves.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ³⁶  who ate and drank ³⁷  with him after he rose from the dead.

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ³⁸ 

Wahyu 5:8-10

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ³⁹  before the Lamb. Each ⁴⁰  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁴¹  5:9 They were singing a new song: ⁴² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁴³ 

and at the cost of your own blood ⁴⁴  you have purchased ⁴⁵  for God

persons ⁴⁶  from every tribe, language, ⁴⁷  people, and nation.

5:10 You have appointed ⁴⁸  them ⁴⁹  as a kingdom and priests ⁵⁰  to serve ⁵¹  our God, and they will reign ⁵²  on the earth.”

Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ⁵³  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

[28:20]  ¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[40:3]  ⁴ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ⁵ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ⁶ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[5:1]  ⁷ sn There is no little debate about the identity of the speaker(s) and the audience addressed in 5:1b. There are five options: (1) He is addressing his bride. (2) The bride is addressing him. (3) The wedding guests are addressing him and his bride. (4) He and his bride are addressing the wedding guests. (5) The poet is addressing him and his bride. When dealing with this issue, the following factors should be considered: (1) the form of both the exhortations and the addressees are plural. This makes it unlikely that he is addressing his bride or that his bride is addressing him. (2) The exhortation has an implicitly sexual connotation because the motif of “eating” and “drinking” refers to sexual consummation in 5:1a. This makes it unlikely that he or his bride are addressing the wedding guests – an orgy is quite out of the question! (3) The poet could be in view because as the writer who created the Song, only he could have been with them – in a poetic sense – in the bridal chamber as a “guest” on their wedding night. (4) The wedding guests could be in view through the figurative use of apostrophe (addressing an audience that is not in the physical presence of the speaker). While the couple was alone in their wedding chambers, the wedding guests wished them all the joys and marital bliss of the honeymoon. This is supported by several factors: (a) Wedding feasts in the ancient Near East frequently lasted several days and after the couple had consummated their marriage, they would appear again to celebrate a feast with their wedding guests. (b) The structure of the Song is composed of paired-dialogues which either begin or conclude with the words of the friends or daughters of Jerusalem (1:2-4, 5-11; 3:6-11; 5:9-16; 6:1-3, 4-13; 7:1-10) or which conclude with an exhortation addressed to them (2:1-7; 3:1-5; 8:1-4). In this case, the poetic unit of 4:1-5:1 would conclude with an exhortation by the friends in 5:1b.

[5:1]  ⁸ sn The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it would have been issued during the feast which followed the wedding and the consummation. The term “drink” refers to intoxication, that is, it compares becoming drunk on wine with enjoying the physical love of one’s spouse (e.g., Prov 5:19-20).

[53:11]  ⁹ 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]  ¹⁰ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ¹¹ 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]  sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!

[53:11]  ¹² 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.

[3:17]  ¹³ tn Heb “he rejoices over you with joy.”

[3:17]  ¹⁴ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ¹⁵ tn Heb “he rejoices over you with a shout of joy.”

[9:17]  ¹⁶ 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.

[15:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ¹⁸ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ¹⁹ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:23]  ²¹ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ²² tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ²³ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ²⁴ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ²⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁷ sn This would have been primarily instrumental music, but might include singing as well.

[15:32]  ²⁸ tn Or “necessary.”

[15:32]  ²⁹ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ³⁰ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[15:11]  ³¹ tn Grk “These things I have spoken to you.”

[16:22]  ³² tn Or “distress.”

[16:22]  ³³ 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.

[17:13]  ³⁴ tn Grk “they may have.”

[17:13]  ³⁵ tn Or “fulfilled.”

[10:41]  ³⁶ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ³⁷ sn Ate and drank. See Luke 24:35-49.

[12:2]  ³⁸ sn An allusion to Ps 110:1.

[5:8]  ³⁹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁴⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁴¹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ⁴² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁴³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁴⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴⁷ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁴⁸ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁹ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁵⁰ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁵¹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁵² tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[14:3]  ⁵³ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.