Mazmur 98:4-9

98:4 Shout out praises to the Lord, all the earth!

Break out in a joyful shout and sing!

98:5 Sing to the Lord accompanied by a harp,

accompanied by a harp and the sound of music!

98:6 With trumpets and the blaring of the ram’s horn,

shout out praises before the king, the Lord!

98:7 Let the sea and everything in it shout,

along with the world and those who live in it!

98:8 Let the rivers clap their hands!

Let the mountains sing in unison

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ¹ 

and the nations in a just manner.

Mazmur 149:2

149:2 Let Israel rejoice in their Creator!

Let the people ²  of Zion delight in their king! ³ 

Yesaya 25:8

25:8 he will swallow up death permanently. ⁴ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ⁵ 

Yesaya 45:25

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ⁶ 

Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁷  instead of mourning,

a garment symbolizing praise, ⁸  instead of discouragement. ⁹ 

They will be called oaks of righteousness, ¹⁰ 

trees planted by the Lord to reveal his splendor. ¹¹ 

Zefanya 3:14

3:14 Shout for joy, Daughter Zion! ¹² 

Shout out, Israel!

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

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹³  and victorious, ¹⁴ 

humble and riding on a donkey ¹⁵  –

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

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹⁶  for I proclaim to you good news ¹⁷  that brings great joy to all the people:

Filipi 3:3

3:3 For we are the circumcision, ¹⁸  the ones who worship by the Spirit of God, ¹⁹  exult in Christ Jesus, and do not rely on human credentials ²⁰ 

Filipi 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ²¹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Pengkhotbah 1:8

1:8 All this ²²  monotony ²³  is tiresome; no one can bear ²⁴  to describe it: ²⁵ 

The eye is never satisfied with seeing, nor is the ear ever content ²⁶  with hearing.

[98:9]  ¹ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[149:2]  ² tn Heb “sons.”

[149:2]  ³ sn The Lord is the king here, as the parallelism in the previous line (“their creator”) indicates.

[25:8]  ⁴ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ⁵ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[45:25]  ⁶ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[61:3]  ⁷ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ⁸ tn Heb “garment of praise.”

[61:3]  ⁹ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁰ 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]  ¹¹ tn Heb “a planting of the Lord to reveal splendor.”

[3:14]  ¹² 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.

[9:9]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[2:10]  ¹⁶ tn Grk “behold.”

[2:10]  ¹⁷ tn Grk “I evangelize to you great joy.”

[3:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “have no confidence in the flesh.”

[4:1]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:8]  ²² tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ²³ tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ²⁴ tn Heb “is able.”

[1:8]  ²⁵ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ²⁶ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”