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 13:5

13:5 But I ⁵  trust in your faithfulness.

May I rejoice because of your deliverance! ⁶ 

Mazmur 28:7

28:7 The Lord strengthens and protects me; ⁷ 

I trust in him with all my heart. ⁸ 

I am rescued ⁹  and my heart is full of joy; ¹⁰ 

I will sing to him in gratitude. ¹¹ 

Yesaya 66:14

66:14 When you see this, you will be happy, ¹² 

and you will be revived. ¹³ 

The Lord will reveal his power to his servants

and his anger to his enemies. ¹⁴ 

Habakuk 3:18

3:18 I will rejoice because of ¹⁵  the Lord;

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

Zefanya 3:14

3:14 Shout for joy, Daughter Zion! ¹⁶ 

Shout out, Israel!

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

Lukas 1:47

1:47 and my spirit has begun to rejoice ¹⁷  in God my Savior,

Yohanes 16:22

16:22 So also you have sorrow ¹⁸  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ¹⁹ 

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ²⁰  also will live in hope,

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.

[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.”

[13:5]  ⁵ 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]  ⁶ 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.

[28:7]  ⁷ tn Heb “The Lord [is] my strength and my shield.”

[28:7]  ⁸ tn Heb “in him my heart trusts.”

[28:7]  ⁹ tn Or “I am helped.”

[28:7]  ¹⁰ tn Heb “and my heart exults.”

[28:7]  ¹¹ tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.

[66:14]  ¹² tn “and you will see and your heart will be happy.”

[66:14]  ¹³ tn Heb “and your bones like grass will sprout.”

[66:14]  ¹⁴ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[3:18]  ¹⁵ tn Or “in.”

[3:14]  ¹⁶ 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.

[1:47]  ¹⁷ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[16:22]  ¹⁸ tn Or “distress.”

[16:22]  ¹⁹ 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.

[2:26]  ²⁰ tn Grk “my 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.”