Yesaya 61:10

61:10 I ¹  will greatly rejoice ²  in the Lord;

I will be overjoyed because of my God. ³ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁴ 

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. ⁵ 

Habakuk 3:17-18

3:17 When ⁶  the fig tree does not bud,

and there are no grapes on the vines;

when the olive trees do not produce, ⁷ 

and the fields yield no crops; ⁸ 

when the sheep disappear ⁹  from the pen,

and there are no cattle in the stalls,

3:18 I will rejoice because of ¹⁰  the Lord;

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

Yohanes 15:11

15:11 I have told you these things ¹¹  so that my joy may be in you, and your joy may be complete.

Yohanes 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ¹²  so that your joy may be complete.

Yohanes 16:2

16:2 They will put you out of ¹³  the synagogue, ¹⁴  yet a time ¹⁵  is coming when the one who kills you will think he is offering service to God. ¹⁶ 

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Efesus 3:19

3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ¹⁷  all the fullness of God.

Filipi 1:25-26

1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ¹⁸  and joy in the faith, ¹⁹  1:26 so that what you can be proud of may increase ²⁰  because of me in Christ Jesus, when I come back to you. ²¹ 

Filipi 1:2

1:2 Grace and peace to you ²²  from God our Father and the Lord Jesus Christ!

Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ²³  – he has given the right to become God’s children

[61:10]  ¹ 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]  ² tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ³ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁴ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁵ 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]  ⁶ tn Or “though.”

[3:17]  ⁷ tn Heb “the produce of the olive disappoints.”

[3:17]  ⁸ tn Heb “food.”

[3:17]  ⁹ tn Or “are cut off.”

[3:18]  ¹⁰ tn Or “in.”

[15:11]  ¹¹ tn Grk “These things I have spoken to you.”

[16:24]  ¹² tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:2]  ¹³ tn Or “expel you from.”

[16:2]  ¹⁴ sn See the note on synagogue in 6:59.

[16:2]  ¹⁵ tn Grk “an hour.”

[16:2]  ¹⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[3:19]  ¹⁷ tn Or “with.”

[1:25]  ¹⁸ tn Grk “for your progress.”

[1:25]  ¹⁹ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[1:26]  ²⁰ tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchma jJumwn) in Phil 1:26 as “what you can be proud of.”

[1:26]  ²¹ tn Grk “through my coming again to you.”

[1:2]  ²² tn Grk “Grace to you and peace.”

[1:12]  ²³ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).