Mazmur 35:27

35:27 May those who desire my vindication shout for joy and rejoice!

May they continually say, ¹  “May the Lord be praised, ²  for he wants his servant to be secure.” ³ 

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ⁴ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ⁵  for the nations. ⁶ 

Yesaya 62:4-5

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ⁷  you will be called “My Delight is in Her,” ⁸ 

and your land “Married.” ⁹ 

For the Lord will take delight in you,

and your land will be married to him. ¹⁰ 

62:5 As a young man marries a young woman,

so your sons ¹¹  will marry you.

As a bridegroom rejoices over a bride,

so your God will rejoice over you.

Yeremia 32:41

32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ¹²  firmly in the land.’

Matius 3:17

3:17 And ¹³  a voice from heaven said, ¹⁴  “This is my one dear Son; ¹⁵  in him ¹⁶  I take great delight.” ¹⁷ 

Yohanes 5:23

5:23 so that all people ¹⁸  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

[35:27]  ¹ tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).

[35:27]  ² tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”

[35:27]  ³ tn Heb “the one who desires the peace of his servant.”

[42:1]  ⁴ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ⁵ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ⁶ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[62:4]  ⁷ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ⁸ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ⁹ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁰ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[62:5]  ¹¹ tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).

[32:41]  ¹² tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[3:17]  ¹³ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ¹⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ¹⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ¹⁶ tn Grk “in whom.”

[3:17]  ¹⁷ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[5:23]  ¹⁸ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).