Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹  and praise ²  the word of the Lord, and all who had been appointed for eternal life ³  believed.

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁴  and with the Holy Spirit.

Mazmur 96:10-12

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

Mazmur 98:2-6

98:2 The Lord demonstrates his power to deliver; ⁵ 

in the sight of the nations he reveals his justice.

98:3 He remains loyal and faithful to the family of Israel. ⁶ 

All the ends of the earth see our God deliver us. ⁷ 

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!

Yesaya 35:1-2

The Land and Its People Are Transformed

35:1 Let the desert and dry region be happy; ⁸ 

let the wilderness ⁹  rejoice and bloom like a lily!

35:2 Let it richly bloom; ¹⁰ 

let it rejoice and shout with delight! ¹¹ 

It is given the grandeur ¹²  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 42:10-12

42:10 Sing to the Lord a brand new song!

Praise him ¹³  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ¹⁴ 

you coastlands ¹⁵  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

42:12 Let them give the Lord the honor he deserves; ¹⁶ 

let them praise his deeds in the coastlands. ¹⁷ 

Lukas 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹⁸  for I proclaim to you good news ¹⁹  that brings great joy to all the people: 2:11 Today ²⁰  your Savior is born in the city ²¹  of David. ²²  He is Christ ²³  the Lord.

Roma 15:9-12

15:9 and thus the Gentiles glorify God for his mercy. ²⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁵  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ²⁶  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ²⁷  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁸ 

[13:48]  ¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ³ sn Note the contrast to v. 46 in regard to eternal life.

[13:52]  ⁴ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[98:2]  ⁵ tn Heb “makes known his deliverance.”

[98:3]  ⁶ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁷ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[35:1]  ⁸ tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.

[35:1]  ⁹ tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”

[35:2]  ¹⁰ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ¹¹ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ¹² tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[42:10]  ¹³ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ¹⁴ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ¹⁵ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ¹⁶ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ¹⁷ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[2:10]  ¹⁸ tn Grk “behold.”

[2:10]  ¹⁹ tn Grk “I evangelize to you great joy.”

[2:11]  ²⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ²¹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ²² tn This is another indication of a royal, messianic connection.

[2:11]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[15:9]  ²⁴ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ²⁵ sn A quotation from Ps 18:49.

[15:10]  ²⁶ sn A quotation from Deut 32:43.

[15:11]  ²⁷ sn A quotation from Ps 117:1.

[15:12]  ²⁸ sn A quotation from Isa 11:10.