Mazmur 22:8

22:8 They say, ¹ 

“Commit yourself ²  to the Lord!

Let the Lord ³  rescue him!

Let the Lord ⁴  deliver him, for he delights in him.” ⁵ 

Mazmur 35:27

35:27 May those who desire my vindication shout for joy and rejoice!

May they continually say, ⁶  “May the Lord be praised, ⁷  for he wants his servant to be secure.” ⁸ 

Mazmur 117:2

117:2 For his loyal love towers ⁹  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Mazmur 147:11

147:11 The Lord takes delight in his faithful followers, ¹⁰ 

and in those who wait for his loyal love.

Amsal 11:20

11:20 The Lord abhors ¹¹  those who are perverse in heart, ¹² 

but those who are blameless in their ways ¹³  are his delight. ¹⁴ 

Yesaya 62:4-5

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁵  you will be called “My Delight is in Her,” ¹⁶ 

and your land “Married.” ¹⁷ 

For the Lord will take delight in you,

and your land will be married to him. ¹⁸ 

62:5 As a young man marries a young woman,

so your sons ¹⁹  will marry you.

As a bridegroom rejoices over a bride,

so your God will rejoice over you.

Yeremia 32:41

32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them ²⁰  firmly in the land.’

Zefanya 3:17

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

he is a warrior who can deliver.

He takes great delight in you; ²¹ 

he renews you by his love; ²² 

he shouts for joy over you.” ²³ 

[22:8]  ¹ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ² tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ³ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁵ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[35:27]  ⁶ tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).

[35:27]  ⁷ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”

[35:27]  ⁸ tn Heb “the one who desires the peace of his servant.”

[117:2]  ⁹ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[147:11]  ¹⁰ tn Heb “those who fear him.”

[11:20]  ¹¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”

[11:20]  ¹² sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.

[11:20]  ¹³ tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”

[11:20]  ¹⁴ sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.

[62:4]  ¹⁵ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁶ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁷ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁸ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[62:5]  ¹⁹ tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).

[32:41]  ²⁰ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

[3:17]  ²¹ tn Heb “he rejoices over you with joy.”

[3:17]  ²² 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]  ²³ tn Heb “he rejoices over you with a shout of joy.”