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 34:2-3

34:2 I will boast ⁵  in the Lord;

let the oppressed hear and rejoice! ⁶ 

34:3 Magnify the Lord with me!

Let’s praise ⁷  his name together!

Mazmur 35:9

35:9 Then I will rejoice in the Lord

and be happy because of his deliverance. ⁸ 

Mazmur 103:1-2

Psalm 103 ⁹ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ¹⁰  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ¹¹ 

Yesaya 24:15-16

24:15 So in the east ¹²  extol the Lord,

along the seacoasts extol ¹³  the fame ¹⁴  of the Lord God of Israel.

24:16 From the ends of the earth we ¹⁵  hear songs –

the Just One is majestic. ¹⁶ 

But I ¹⁷  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹⁸ 

Yesaya 45:25

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

and will boast in him. ¹⁹ 

Yesaya 61:10

61:10 I ²⁰  will greatly rejoice ²¹  in the Lord;

I will be overjoyed because of my God. ²² 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²³ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ²⁴ 

Habakuk 3:17-18

3:17 When ²⁵  the fig tree does not bud,

and there are no grapes on the vines;

when the olive trees do not produce, ²⁶ 

and the fields yield no crops; ²⁷ 

when the sheep disappear ²⁸  from the pen,

and there are no cattle in the stalls,

3:18 I will rejoice because of ²⁹  the Lord;

I will be happy because of the God who delivers me!

Roma 5:11

5:11 Not ³⁰  only this, but we also rejoice ³¹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:1

The Expectation of Justification

5:1 ³² Therefore, since we have been declared righteous by faith, we have ³³  peace with God through our Lord Jesus Christ,

Kolose 1:1-2

Salutation

1:1 From Paul, ³⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁵  brothers and sisters ³⁶  in Christ, at Colossae. Grace and peace to you ³⁷  from God our Father! ³⁸ 

Kolose 2:14

2:14 He has destroyed ³⁹  what was against us, a certificate of indebtedness ⁴⁰  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Filipi 3:3

3:3 For we are the circumcision, ⁴¹  the ones who worship by the Spirit of God, ⁴²  exult in Christ Jesus, and do not rely on human credentials ⁴³ 

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, ⁴⁴  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 ⁴⁵  monotony ⁴⁶  is tiresome; no one can bear ⁴⁷  to describe it: ⁴⁸ 

The eye is never satisfied with seeing, nor is the ear ever content ⁴⁹  with hearing.

[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.”

[34:2]  ⁵ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

[34:2]  ⁶ tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

[34:3]  ⁷ tn Or “exalt.”

[35:9]  ⁸ tn Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”

[103:1]  ⁹ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ¹⁰ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ¹¹ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[24:15]  ¹² tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ¹³ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ¹⁴ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ¹⁵ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ¹⁶ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ¹⁷ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ¹⁸ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[45:25]  ¹⁹ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[61:10]  ²⁰ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ²¹ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²² tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²³ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²⁴ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[3:17]  ²⁵ tn Or “though.”

[3:17]  ²⁶ tn Heb “the produce of the olive disappoints.”

[3:17]  ²⁷ tn Heb “food.”

[3:17]  ²⁸ tn Or “are cut off.”

[3:18]  ²⁹ tn Or “in.”

[5:11]  ³⁰ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ³¹ tn Or “exult, boast.”

[5:1]  ³² sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ³³ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁷ tn Or “Grace to you and peace.”

[1:2]  ³⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:14]  ³⁹ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁴⁰ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[3:3]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “have no confidence in the flesh.”

[4:1]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:8]  ⁴⁵ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ⁴⁶ 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]  ⁴⁷ tn Heb “is able.”

[1:8]  ⁴⁸ 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]  ⁴⁹ 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.”