Mazmur 28:7

28:7 The Lord strengthens and protects me; ¹ 

I trust in him with all my heart. ² 

I am rescued ³  and my heart is full of joy; ⁴ 

I will sing to him in gratitude. ⁵ 

Mazmur 32:11--33:1

32:11 Rejoice in the Lord and be happy, you who are godly!

Shout for joy, all you who are morally upright! ⁶ 

Psalm 33 ⁷ 

33:1 You godly ones, shout for joy because of the Lord!

It is appropriate for the morally upright to offer him praise.

Mazmur 95:1-3

Psalm 95 ⁸ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ⁹ 

95:2 Let’s enter his presence ¹⁰  with thanksgiving!

Let’s shout out to him in celebration! ¹¹ 

95:3 For the Lord is a great God,

a great king who is superior to ¹²  all gods.

Mazmur 104:34

104:34 May my thoughts ¹³  be pleasing to him!

I will rejoice in the Lord.

Yesaya 12:2-6

12:2 Look, God is my deliverer! ¹⁴ 

I will trust in him ¹⁵  and not fear.

For the Lord gives me strength and protects me; ¹⁶ 

he has become my deliverer.” ¹⁷ 

12:3 Joyfully you will draw water

from the springs of deliverance. ¹⁸ 

12:4 At that time ¹⁹  you will say:

“Praise the Lord!

Ask him for help! ²⁰ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ²¹ 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ²²  throughout the earth!

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ²³  acts mightily ²⁴  among you!”

Yesaya 41:16

41:16 You will winnow them and the wind will blow them away;

the wind will scatter them.

You will rejoice in the Lord;

you will boast in the Holy One of Israel.

Yesaya 61:10

61:10 I ²⁵  will greatly rejoice ²⁶  in the Lord;

I will be overjoyed because of my God. ²⁷ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²⁸ 

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. ²⁹ 

Habakuk 3:17-18

3:17 When ³⁰  the fig tree does not bud,

and there are no grapes on the vines;

when the olive trees do not produce, ³¹ 

and the fields yield no crops; ³² 

when the sheep disappear ³³  from the pen,

and there are no cattle in the stalls,

3:18 I will rejoice because of ³⁴  the Lord;

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

Zefanya 3:14-17

3:14 Shout for joy, Daughter Zion! ³⁵ 

Shout out, Israel!

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

3:15 The Lord has removed the judgment against you; ³⁶ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ³⁷  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ³⁸ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ³⁹ 

he renews you by his love; ⁴⁰ 

he shouts for joy over you.” ⁴¹ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁴²  and victorious, ⁴³ 

humble and riding on a donkey ⁴⁴  –

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

Zakharia 10:7

10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.

Lukas 1:46-47

Mary’s Hymn of Praise

1:46 And Mary ⁴⁵  said, ⁴⁶ 

“My soul exalts ⁴⁷  the Lord, ⁴⁸ 

1:47 and my spirit has begun to rejoice ⁴⁹  in God my Savior,

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁵⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 3:3

3:3 For we are the circumcision, ⁵¹  the ones who worship by the Spirit of God, ⁵²  exult in Christ Jesus, and do not rely on human credentials ⁵³ 

Filipi 4:4

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

[28:7]  ¹ tn Heb “The Lord [is] my strength and my shield.”

[28:7]  ² tn Heb “in him my heart trusts.”

[28:7]  ³ tn Or “I am helped.”

[28:7]  ⁴ tn Heb “and my heart exults.”

[28:7]  ⁵ 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.

[32:11]  ⁶ tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11).

[33:1]  ⁷ sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.

[95:1]  ⁸ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ⁹ tn Heb “to the rocky summit of our deliverance.”

[95:2]  ¹⁰ tn Heb “meet his face.”

[95:2]  ¹¹ tn Heb “with songs of joy.”

[95:3]  ¹² tn Heb “above.”

[104:34]  ¹³ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

[12:2]  ¹⁴ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹⁵ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹⁶ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁷ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[12:3]  ¹⁸ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:3]  sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.

[12:4]  ¹⁹ tn Or “in that day” (KJV).

[12:4]  ²⁰ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ²¹ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ²² tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ²³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁴ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[61:10]  ²⁵ 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]  ²⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²⁷ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²⁸ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²⁹ 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]  ³⁰ tn Or “though.”

[3:17]  ³¹ tn Heb “the produce of the olive disappoints.”

[3:17]  ³² tn Heb “food.”

[3:17]  ³³ tn Or “are cut off.”

[3:18]  ³⁴ tn Or “in.”

[3:14]  ³⁵ 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.

[3:15]  ³⁶ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ³⁷ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ³⁸ tn Heb “your hands must not go limp.”

[3:17]  ³⁹ tn Heb “he rejoices over you with joy.”

[3:17]  ⁴⁰ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ⁴¹ tn Heb “he rejoices over you with a shout of joy.”

[9:9]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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).

[1:46]  ⁴⁵ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ⁴⁶ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ⁴⁷ tn Or “lifts up the Lord in praise.”

[1:46]  ⁴⁸ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:47]  ⁴⁹ 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.

[3:1]  ⁵⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:3]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Grk “have no confidence in the flesh.”