Month: November 2013

Defining the Relationship God has with us

Post author By Jan Oosthuizen
Post date November 29, 2013

Relationship – a state of connectedness between people

The oneness of the trinity reveals the nature of fellowship, oneness, union, of how God exist. Since the beginning God made us in His own image (likeness) to have the same kind of union with His creation. (Gen 1:26) This relationship was broken by our sin, in the same way that sin today is the greatest destroyer of relationships on the earth. We climb mountains, engineer wonderful buildings and gadgets, we endure suffering and risk danger, but we cannot maintain healthy relationships. Marriages don’t last! Children abandon their parents in Old Age homes and more and more people are living lonely lives.

Sin destroys relationships – unfaithfulness, lies, lust, disobedience, rebellion, strive, jealousy, fear, anger, bitterness, resentment, hardness of heart, wrath, contempt, hate, secrets, disrespect, filthy language, covetousness.

Healthy relationships is becoming rare, very few examples left. We do not know how to maintain a relationship. We will not learn the skills by reading more books and remaining isolated, it is while we engage and keep on engaging that we discover the truths and principals of successful relationship building. Many people give up and simply stop engaging; they withdraw, isolate, seeking their won desire. (Prov 18:1) It is like children who fails at his first attempt at swimming and nearly drown, then to promise never to swim again. Our relationships are shallow, amiably, yet on a distant.

FACEBOOK is adding an interesting dimension and perspective on what we mean by friends: Now differentiating between close friends and acquaintances.

Van die begin af wou God met ons ‘n verhouding hê:

God en Sy volk – Lev 26:12; Ope 21:3

God en Sy bruid – Efe 5:25-27 Open 19:7-9; 21:1-2,9-27; 22:17 Hy die man in die verhouding: Jes 54:5; Jer 3:14; 31:32; Ese 16:8

Vader en kinders – 1 Kor 8:6 See also Deut 32:6,18; Jes 64:8; Hand 17:24-28

God woning maak tussen ons – Jon 14:23; Jes 66:1-3

ander Raadgewer stuur om vir altyd by julle te wees… by julle gaan bly en in julle sal woon. Jon 14:7,16-17

So is julle dan nie meer vreemdelinge en bywoners nie, maar medeburgers van die heiliges en huisgenote van God, (Efe 2:19)

Voorbeelde van mense wat met God gewandel het:

Gen 5:22 Enoch

Gen 6:9 Noah

2 Kron 20:7; Isa 41:8 Abraham

Exo 33:11; Num 12:3 Moses

Jos 1:9 Joshua

Mal 2:6 Levi

Begrippe om hierdie verhouding te verduidelik:

IN HOM – 4Bly in My, soos Ek in julle. Net soos die loot geen vrug kan dra van homself as dit nie in die wynstok bly nie, so julle ook nie as julle in My nie bly nie. Joh 15:4

GEMEENSKAP – 9God is getrou, deur wie julle geroep is tot die gemeenskap met sy Seun Jesus Christus, onse Here. 1 Kor 1:9 wat ons gesien en gehoor het, verkondig ons aan julle, sodat julle ook gemeenskap met ons kan hê; en ons gemeenskap is met die Vader en met sy Seun, Jesus Christus 1 John 1:3 Die genade van die Here Jesus Christus en die liefde van God en die gemeenskap van die Heilige Gees sy met julle almal! Amen 2 Kor 13:13 God is getrou, deur wie julle geroep is tot die gemeenskap met sy Seun Jesus Christus, onse Here 1 Kor 1:9

VRYMOEDIGHEID – vrymoedigheid het om in die heiligdom in te gaan deur die bloed van Jesus Heb 10:19

VERSOENING – en dat Hy deur Hom alles met Homself sou versoen nadat Hy vrede gemaak het deur die bloed van sy kruis Kol 1:20 Want as ons, terwyl ons nog vyande was, met God versoen is deur die dood van sy Seun Rom 5:10

VERBONDENHEID – En dit is die geheimenis: deur die verkondiging van die evangelie en in hulle verbondenheid met Christus Jesus, word ook mense wat nie Jode is nie, saam met ons deel van die volk van God en lede van die liggaam van Christus, en kry hulle ook saam met ons deel aan wat God belowe het Efe 3:6 In ons verbondenheid met Hom en deur ons geloof in Hom kan ons met vrymoedigheid en vertroue na God gaan Efe 3:12 10en in verbondenheid met Hom deel julle in sy volheid. Hy is die hoof oor elke mag en gesag. 11Deur julle verbondenheid met Hom is julle ook besny, nie met die besnydenis wat deur mense verrig word nie, maar met die besnydenis deur Christus, en dit bestaan in die wegneem van die sondige natuur van die mens. 12Dit het by die doop gebeur deurdat julle toe saam met Hom begrawe is. Deur julle verbondenheid met Hom is julle ook saam met Hom opgewek, omdat julle geglo het in die krag van God wat Hom uit die dood opgewek het Kol 2:10–12

VERBOND – Exo 6:7; Ge 17:7; (2Sam 7:14-15; 1 Kron 17:13-14); (Luk 22:20; Mat 26:28; Mark 14:24); 2 Kor 6:16; Lev 26:12; Heb 10:15-18; Jer 31:33-34

VRIENDSKAP – In both Testaments the ideas of friend and friendship involve three components:

Association,

Loyalty,

Affection.

There are also three levels of meaning: friendship as association only; friendship as association plus loyalty; and friendship as association plus loyalty plus affection.

At the lowest level a friend is simply an associate or “the other fellow” (Judg. 7:13; Rom. 15:2; James 4:12). In Jesus’ parables the vineyard owner addresses a laborer (Matt. 20:13) and the host speaks to a wedding guest he does not know (Matt. 22:12) using the term “comrade.” Jesus addresses Judas in this way in the garden: “Friend, do what you came for” (Matt. 26:50).

At a higher and theologically more interesting level the idea of friendship contains not only the component of association but also that of loyalty. The “king’s friend” (2 Sam. 15:37; 16:16; 1 Kings 4:5; 1 Chron. 27:33) serves as a royal advisor or, in the Maccabean period, as a member of a favored class of nobles (1 Macc. 2:18; 3:38; 6:10; 10:65). Hiram of Tyre’s “friendship” with David (1 Kings 5:1) is actually a political alliance that may have little to do with affection but everything to do with treaty obligations. The “friend who sticks closer than a brother” (Prov. 18:24) shows loyalty. When the Jews accuse Pilate of not being “a friend of Caesar” (John 19:12), they are questioning his loyalty to the emperor.

The highest level of friendship contains the components of association and loyalty along with affection. The friendship of David and Jonathan (1 Sam. 18:1–4; 20:14–17) has all three components, as does the friendship between Paul and the Philippian church (see, e.g., Phil. 4:1, 15–20).

The benefits brought by good friends

Comfort and sympathy Job 2:11-13 See also Pr 17:17
Support and encouragement 1Sa 23:16-17; Pr 18:24; Ecc 4:9-10 See also Pr 27:10; Ecc 4:11-12; Am 3:3; Mt 27:55-56; 28:1; Ro 1:11-12
Sacrificial service Jn 15:13 See also Ro 5:7
Shared joy and sorrow Lk 15:5; Ro 12:15
Loving rebuke Pr 27:6,9; Eph 4:15
Encouragement in good works Ro 14:13; Heb 10:24
Challenge Pr 27:17
Good friendship among believers
Unity in the love and fear of the Lord Ps 119:63 See also Mal 3:16; Php 4:1
Worshipping together Ps 55:13-14; 133:1; Ac 2:42-43,46-47
Sharing possessions Ac 2:44-45; 4:32-35; 11:29
Serving together Gal 2:8-9; Php 1:3-5
Praying for one another Job 42:10; 2Th 1:11-12; Jas 5:16
Living peaceably Ro 12:18; Php 4:2-3
Covering sins Pr 10:12; 16:28; 17:9 A friend does not stir up trouble by spreading details of wrongs suffered, but rather seeks reconciliation; 1Co 13:6; 1Pe 4:8
Restoring from sin Gal 6:1-2; Jas 5:19-20

Tags Christ, huwelik

Preke

Kyk met nuwe oë na die hemel

Post author By Jan Oosthuizen
Post date November 29, 2013

Elke dag word ons gekonfronteer deur die agteruitgang, verbrokkeling, verwoesting, en gebrokenheid van hierdie wêreld. Ons sien duidelik die verganklikheid, die kortstondigheid, en die tydelikheid van hierdie bestaan, tog hou ons soms krampagtig daaraan vas terwyl die Vader vir ons iets talloos beter in stoor het.

Daar is ‘n sterk konnotasie tussen wat ons begeer en hoe ons die hemel sien. Mense se beelde van die hemel is meestal gebaseer op die dinge wat hulle die graagste in die lewe sal wil hê. Vir die Moslem is dit ‘n Haarlem met baie vroue, vir die Boeddhiste is dit ‘n plek van vrede en stilte. Vir Christene is, die hemel ‘n plek waar ons nie meer gaan swaarkry, trane stort en siek wees nie. Mense gebruik die woord hemels, wanneer hulle ‘n heerlike ete beskryf, of die seksdaad, of ‘n lekker oomblik tussen vriende, avontuur en oomblikke van ekstase. Hemel is waar jou hart is. (Mat 6:21) Die hemel waarna ons smag lê opgesluit in ons begeertes. Die dinge wat ons begeer dui uiteindelik op die tipe hemel wat ons sal wil hê.

Dit kan egter nie hemel wees nie! Hemel is die plek waar God se begeertes en wil seëvier. Omdat ons egter nie ŉ idee het waaroor God se hemel en koninkryk gaan nie, het ons gee natuurlike behoefte daarvoor nie. Leef ons maar die beste lewe wat ons kan leef, en hoop maar op die beste. Ons hou krampagtig vas aan ons stukkies hemel en wil nie laat gaan nie. Ons hou vas aan hierdie lewe, en maak hierdie lewe se dinge so waardevol dat ons dit uiteindelik aanbid, en God se plan heeltemal uit ons versier verloor. Geld, tyd, take, werk, en materiële rykdom word so belangrik, dis al waarvoor ons leef, veg en bestaan. Jesus moedig ons aan om te werk vir ewige voedsel. Joh 6:27; Mat 4:4; Joh 4:13-14

Die aarde is oorgegee aan verval en gebrokenheid

Dit is ook die rede hoekom ons as mens so hard probeer om van die aarde ‘n beter plek te probeer. Ons raak perfeksionisties, ons strewe na die volmaakte. Sommige soek na ware liefde, ander na welvaart om gemaklik en sonder probleme te probeer leef. Ander probeer weer elke moontlike kuur om jonk te bly. Alles is ‘n gejaag na wind, ‘n eindelose soeke na ‘n stukkie hemel. Ons probeer hemel maak hier op aarde! Die hartseer is: al hierdie dinge is kortstondig, dit bly nie mooi nie alles is uitgelewer aan verganklikheid. Maak nie saak hoe hard ons probeer, netjies maak, orde skep, regmaak en mooimaak nie, alles verval weer en verwelk onder die krag van verderflikheid. Roem, eer, respek, aansien, is vlietende oomblikke van glorie, maar op die ou end is alles weer vergete. ŉ Dwelm verslaafde leef vir sy volgende “high” daardie oomblik van “invincibility” maar dit hou nie. Hoe hoër die hoogte van ekstase so laag val ek in diep depressie en verdriet. Die tragedie is sulke persone mis uit op die lewe en eindig op in hulle middeljare, as hulle die dwelms oorleef, met niks, geen geld, eiendom, gesin of lewe. Elke keer as ons probeer om van hierdie lewe te ontsnap en ons eie hemel te skep ontken en verloor ons die geskenk wat God wel vir ons in hierdie lewe opgesluit het.

Die woord hemel kom 149 keer voor in die NT.

Kyk ek maak alles nuut: Rev 21:5; Mat 19:28

Loon /Reward Mat 5:12; 6:1-4, 20; 16:27; Rev 22:12

Regeer: Gen 1:28; Exo 19:6; Rev 5:10 oor stede Luk 19:12-19;

Huise: Isaiah 65: 17–19, 21; Mat 19: 28–29; Mat 25:31-36

Yes, Revelation implies “there was no longer any sea” (Rev 21: 1). But many scholars believe this is alluding to the fact that the ancients, including the Jews, held the sea to be a habitation of evil.

Ons sal skyn soos die Son: Mat 13:43

Ons sukkel om te go en verstaan dat “Hemel” regtig beter is: Philippians 1: 23

JESUS is Hemel

Christus is die enigste antwoord en ingang tot ‘n ewige hemel. Hy is ook nie net die deur nie, hy is ook die verpersoonliking van die hemel. Waar hy is, is hemel. (Mat 4:17) Hy is die presiese verpersoonliking van die Vader. (Heb 1:3) As jy Hom sien en leer ken, sien jy die Vader. Hy versoen ons weer met die Vader. (Col 1) As gevolg van sonde is die aarde uitgelewer aan verderf en verbrokkeling. Dis hoekom die aarde uitroep met reikhalsende verlange na die openbaarmaking van die seuns van God. (Rom 8:19-25) Soos ons gelykvormig word aan die beeld van die Seun (Rom 8:29) bring ons hemel aarde toe. Hemel wag vir ons, maar ons kan ŉ stuk van die hemel alreeds hier beleef wanneer ons Sy lewe en manier van lewe leef.

Dis hoe Jesus ons geleer het om te bid; “laat u koninkryk kom, u wil geskied, hier op aarde soos wat dit in die hemel is.” Hemel kan net kom, as daar mense is wat die wil van God doen. Jesus se lewe is God se wil. God se wil is nie meer ‘n geheimenis nie of misterie nie. God se wil is dat ons moet glo in die een wat Hy gestuur het, Jesus Christus. Soos wat Hy ons leer en help en laat opgroei in die wasdom van Jesus se lewe, begin die landskap om ons verander, alles waarmee ons in aanraking kom verander. ‘n Dorre woestyn word ‘n oase!

Hemel is ‘n aarde sonder Sonde

Sonde verwoes lewens, breek af wat mooi en edel is, takel ons liggame af, verbrokkel verhoudings, verskeur en verwoes gesinne, maak dood. God het Christus gestuur om ons lewe en lewe in oorvloed te gee. Jesus red, genees en herstel. Jesus restoureer en maak ons heel. Hierdie restourasie kan nie volkome gebeur terwyl ons nog op aarde is nie. Dis hoekom ons ‘n verheerlikte liggaam gaan ontvang wanneer ons ontslaap. As hierdie aardse liggaam alreeds verheerlik was, sou ek mos nie nog ‘n verheerlikte liggaam nodig hê nie?

God laat toe dat ons wel deur Christus ‘n stukkie hemel hier op aarde beleef, om ons ‘n voorsmaak te gee van wat wag vir ons. (Rom 1:20) Want Sy onsigbare dinge kan van die skepping van die wêreld af in sy werke verstaan en duidelik gesien word, naamlik sy ewige krag en goddelikheid, sodat hulle geen verontskuldiging het nie Die skepping getuig en wys ons hoe die hemel werklik gaan lyk.

Hoe sal ons die hemel beskryf? Niemand was al daar nie, sommige het ‘n veraf blik gekry. Hemel is die aarde se glorie sonder die gebrokenheid van sonde en nog soveel meer. Dink net hoe wonderlik sou die aarde wees sonder sonde! Dit is die kern van die koninkryk boodskap wat Jesus verkondig het. (Mat 4:23; Mar 1:15; Luk 8:1; Acts 1:3)

Wanneer die volkome kom, sal ons totaal verlos wees van sonde. Ons is saam met die aarde uitgelewer aan die verdorwenheid van sonde, alhoewel nie meer slaaf van die sonde nie. Ons moet almal tot sterwe kom, alhoewel ons wat in die Here sterf nie sterf tot die ewige verderf nie maar die ewige lewe. Ons verander net ‘n seisoen, soos van winter na somer. Ons lewe gaan voort in Christus sonder die beperkinge van sonde en die teenswoordige wêreld. Want nou sien ons deur ‘n spieël in ‘n raaisel, maar eendag van aangesig tot aangesig. Nou ken ek ten dele, maar eendag sal ek ten volle ken, net soos ek ten volle geken is. (1 Cor 13:12

Wat is die koninkryk? Dis waar God heers, en Sy wil geskied. In sy Koninkryk/hemel/woning is dinge soos dit moet wees. Byvoorbeeld: Ons word nie meer siek nie, genesing het uit Jesus gevloei na elkeen wat siek is, omdat die koninkryk naby gekom het. (Mat 4:23; Luk 9:11) Ons lewe vir ewig, dood het sy angel verloor. (1 Cor 15:54-56) Dit is die restourasie van alle dinge waarvan die skrif praat. (Acts 3:21)

Dis asof met elke sonsondergang en sonsopkoms, die Here ons attent wil maak op die heerlikheid wat kom.

Die skepping getuig van God se karakter en skeppingsvermoë. Daar is soveel mooi, en verwondering in die skepping. Hemel is soveel meer. Ons hou soms so krampagtig vas aan hierdie lewe en wêreld, omdat ons in wese eintlik nie glo in dit wat kom nie. Ons huil oor ‘n kind se vroeë dood, en die lewe waarop die kind uitgemis het sonder om te besef dat die eintlike lewe eers hierna gebeur. As die kind in die Here is, het hy of sy uitgemis en ontsnap van hierdie gebroke, sondige, verwoestende wêreld. Hoekom sou ons die kind hier wil hou om eers te ly onder sonde? Jesus rig ons gereeld in sy leringe na die ewigheid. Deur vir ons te wys op die loon wat ons dan sal hê, ( Mat 5:12; 46; 6;1-6; 16, 18) en dat hierdie krone en eer nie kan verwelk nie. (1 Cor 9:25)

Why are you grieving? The question felt strange, insensitive. Why? You very well know why. But his question had the same tone the angels used when the disciples came to the grave of Jesus on Easter morning: “Why do you look for the living among the dead?” (Luke 24: 5). Jesus went on, Craig is not dead; you know that. So let us talk about your loss. He began to help me differentiate between grief and devastation, between “good-bye for now” and what felt like utter loss. All Things New: Heaven, Earth, and the Restoration of Everything You Love by John Eldredge[1]

Ons harte en begeertes is waar hemel is. (Mat 6:21) Ons hemel is soms ‘n klein stukkie proe van sorgelose geluk toe ons jonk was. Vir die res van ons lewe loop ons in sirkels om weer dié oomblik te proe. Ons hardloop op soek na dit wat was. Ons drink uit leë bottels, en begeer net-nog- ŉ-keer oomblik. Hemel is waar mense God se wil leef en doen. Wanneer ons soos Jesus dien, liefhet, vergewe, aanraak, ophef dan laat ons mense deel aan die hemel wat nou in ons harte leef. Hemel het nou tuiste gevind in ons harte. Vrede en vreugde diep in jou gees, al gaan dit ook hoe swaar. Ons is nou alreeds besig om ‘n stuk van hemel te leef, wanneer ons intiem is met God.

Uiteindelik gaan God ŉ nuwe hemel en aarde maak. (Isa 65:17; Rev 21:1) Hy gaan alles nuut maak. (Rev 21:5) Hemel is meer ŉ werklikheid as hierdie wêreld. Ons gaan nie in die hemel een baie lang kerkdiens hou nie. Kom ons kyk net hoe Jesus saam met sy dissipels vir eet en kuier na sy opstanding. (Joh 21:12)

Ons lewe met die medalje in ons sak. Die hoop is in ons harte. (Col 1:27) Daarom kyk ons met groot verwagting na die wenstreep. Daarom fokus ons, hart gedurig op Hom! Ons kyk nie na mense nie, want hulle gaan ons faal, selfs if possible not all the elect will make it. Ons kyk nie na die omstandighede nie, want dinge gaan erger raak, ons weet dit, want ons leef in die eindtye. Ons kyk nie na valse drome en ideale nie, ons hou ons oë stewig gefokus op ons enigste hoop Jesus Christus in en onder ons. (Heb 12:2)

Hemel hier op aarde is om die wil van God te doen.

En die wil van God is geopenbaar Jesus die Christus. Wanneer ons Hom leef en ons harte op Hom rig, ondek ons die rykdom en oorvloed van Sy genade. Moet ons dan nou ophou regmaak, mooi maak, en ophef? NEE! Hemel is die plek van gehoorsaamheid. My loon en ewigheid is opgesluit in of ek gehoorsaam is of nie. Inteendeel: Gehoorsaam is ŉ plek. Al wat God van my wil hoor as ek eendag in die hemel gaan arriveer is: was ek gehoorsaam of nie? So baie gaan sê Here, Here? (Mat 7:21) Wanneer ek my lewe oorgee en myself verloën sluit God die hemel vir my oop in Christus. Dis immers die enigste manier om God te dien en te volg. (Mat 16:24) Wanneer ek my drome, begeertes en ideale vir Hom gee en nie meer probeer om dit self te verwesenlik nie, maak God my drome waar. Hierin is ŉ groot sleutel opgesluit: WAARVANDAAN kom oorloë en vegterye onder julle? Kom hulle nie hiervandaan, van julle welluste wat in julle lede stryd voer nie? 2Julle begeer en julle het nie, julle pleeg moord en is naywerig en julle kan niks verkry nie. Julle veg en maak oorlog, en julle het nie, omdat julle nie bid nie. 3Julle bid en julle ontvang nie, omdat julle verkeerd bid, om dit in julle welluste deur te bring. 4Egbrekers en egbreeksters, weet julle nie dat die vriendskap van die wêreld vyandskap teen God is nie? (Jam 4:1-4) Wanneer ons godsdiens probeer om God se arm te draai om my hemel te probeer kry, slaan die hemel se deure vir my toe. Dis juis wanneer ek oorgee, en Hom vertrou om hemel aan my te openbaar soos wat Hy wil, dan gebeur dit spontaan.

Lewe vanuit Sy rus

Hierin kan ek dus totale rus vind in Hom. Ek hoef nie die hele wêreld te probeer red nie. Ek hoef nie die aarde ŉ beter plek te probeer maak nie. Ek kan nie die verganklikheid van die aarde stop nie, en dit is ok! Al wat God van my verwag is om Hom te gehoorsaam! Dit is na my mening ook die hoogtepunt van geestelike volwassenheid: Om Hom juis te gehoorsaam wanneer ek nie daarna voel of lus is nie. Dis die kern en wese van ons godsdiens/dissipelskap in Christus. Ek moet net doen wat Hy sê! Wanneer die opdrag van Hom kom, dan gee Hy genade en krag om die opdrag uit voer. Hy werk saam met ons! Wanneer ek op my eie dit doen, staan ek alleen. Ons hou ook nie op om mooi na die wêreld te kyk nie, want ons is Sy Rentmeesters, wat sal rekenskap gee.

Ons redding en vrymaking is ook nie net vir onsself nie. Ons wil vry wees van self, selfsug, selfbewustheid en die “shame” van ons foute, om uit gehoorsaamheid te dien, te gee, te help, instrument te wees! Ons wil vry wees van skuld, en geldelike verknorsing en resessie, nie om self lekker te leef nie, maar om te kan gee. Ons werk nie om ons eie hemel te skep nie. Ons werk om te kan gee. (Eph 4:28) Ons wil so vry wees dat ons sonder verskoning, bagasie, en attachments net kan gehoorsaam!

Ann Unsworth het ons geleer:

‘hold on loosely’

Ons is burgers van God se koninkryk, hier woon ons in tentwonings, ons is bywoners, ons werklike huis is by Hom, ŉ ewige tuiste. (Phil 3:20) Ons is hou liggies vas aan die dinge van hierdie lewe, omdat ons, ons oë gevestig hou op ŉ ewige hoop! Die somtotaal van my lewe is gehoorsaamheid aan God, that is it! My loon is by Hom!

[1] http://a.co/fTmrci8

Tags Afgodery, Bible, Christ

Sermons

Verstaan die wet van God se voorsiening

Post author By Jan Oosthuizen
Post date November 29, 2013

Ons hoef niks te doen om die voorsiening van die Here te verkry nie. Saam met die voorsiening van asem, kom die voorsiening vir die lewe.

Daar sal altyd seisoene wees, en saad vir elke seisoen. Gen 8:22
22″So lank as die aarde bly bestaan, sal saaityd en oestyd nie ophou nie, ook nie koue en hitte, somer en winter, dag en nag nie.”

Luke 12:6–7
6″Word vyf mossies nie vir twee sent verkoop nie? Tog word nie een van hulle deur God vergeet nie. 7Selfs die hare op julle kop is almal getel. Moenie bang wees nie. Julle is meer werd as baie mossies.”

Mat 6:25-34
25″Daarom sê Ek vir julle: Moet julle nie bekommer oor julle lewe, oor wat julle moet eet of drink nie, of oor julle liggaam, oor wat julle moet aantrek nie. Is die lewe nie belangriker as kos en die liggaam as klere nie? 26Kyk na die wilde voëls: hulle saai nie en hulle oes nie en hulle maak nie in skure bymekaar nie; julle hemelse Vader sorg vir hulle. Is julle nie baie meer werd as hulle nie? 27Trouens, wie van julle kan deur hom te bekommer sy lewe met een enkele uur verleng? 28En wat bekommer julle julle oor klere? Let op hoe groei die veldlelies: hulle swoeg nie en hulle maak nie klere nie. 29Maar Ek sê vir julle: Selfs Salomo in al sy prag was nie geklee soos een van hulle nie. 30As God dan die gras van die veld, wat vandag nog daar is en môre verbrand word, so versier, hoeveel te meer sal Hy dan nie vir julle sorg nie, julle kleingelowiges? 31″Julle moet julle dus nie bekommer en vra: ‘Wat moet ons eet of wat moet ons drink of wat moet ons aantrek?’ nie. 32Dit is alles dinge waaroor die ongelowiges begaan is. Julle hemelse Vader weet tog dat julle dit alles nodig het. 33Nee, beywer julle allereers vir die koninkryk van God en vir die wil van God, dan sal Hy julle ook al hierdie dinge gee. 34″Moet julle dus nie oor môre bekommer nie, want môre bring sy eie bekommernis. Elke dag bring genoeg moeilikheid van sy eie.”

God se bonatuurlike voorsiening:

Eks 16:11-14 – God voorsien Kwartels vir die volk Israel

Rigters 15:18-19 – God voorsien water vir Simson

1Kon 17:5-6 – God voorsien dmv kraaie vir die profeet by die spruit Kedron

2Kon 4:42-44 – God vermeerder die Eerste vrug offerhande vir almal om te eet.

Mat. 14:13–21; Mar 6:31–44; Luk 9:11–17; Joh 6:1-13 – Jesus vermeerder die brood.

Die feit dat daar ŉ appèl gemaak word om tevrede te wees met kos en klere. Is omdat dit altyd daar sal wees. Dis deel van God se basiese voorsiening aan die mens. 1 Tim 6:6-8
6Die godsdiens is ‘n groot wins as iemand tevrede is met wat hy het, 7want ons het niks in die wêreld ingebring nie; ons kan ook niks daaruit wegneem nie. 8As ons dan kos en klere het, moet ons daarmee tevrede wees.

Die Here trek Adam en Eva aan. Gen 3:21
21Daarna het die Here God vir die mens en sy vrou velklere gemaak, en hulle dit aangetrek.

Self in tye van hongersnood en gebrek, sal daar voorsiening wees. Ps 37:19, 25
19In tyd van nood sal hulle nie verleë staan nie, in tyd van gebrek sal hulle genoeg hê. 25Ek was jonk en ek het oud geword, maar nooit het ek ‘n regverdige verlate gesien of dat sy nageslag brood soek nie.

Ps 136:25
25Hy gee voedsel aan al wat lewe. Aan sy liefde is daar geen einde nie.

Voorsiening is deel van God se karakter, dis wie Hy is. Kyk hoe mildelik voorsien God deur Sy skepping vir ons. Abraham glo dat God self die ram gaan voorsien. Genesis 22:13
13Toe Abraham weer kyk, sien hy agter hom ‘n skaapram wat aan sy horings in ‘n bos vasgevang is. Hy het die ram gaan vat en hom in die plek van sy seun as brandoffer geoffer. 14Toe noem Abraham die plek: “Die Here voorsien.” Daar word nou nog gesê: “Op die berg van die Here word voorsien.”

Die probleem van voorsiening lê nie voor God se deur nie. Hy voorsien! Ons is nie altyd goeie rentmeesters van God se voorsiening nie, en verloor die reg en toegang tot hierdie voorsiening. Ons verloor toegang tot God se voorsiening deur:

Nie na ons liggame te kyk nie.
Nie die natuurlike hulpbronne te beskerm nie.
Toe te laat dat sonde oor ons heers.

Tags balance, Finansies

Preke

Kyk met nuwe oë na die hemel

Post author By Jan Oosthuizen
Post date November 29, 2013

Daar is ‘n sterk konnotasie tussen wat ons begeer en hoe ons die hemel sien. Mense se beelde van die hemel is meestal gebaseer op die dinge wat hulle die graagste in die lewe sal wil hê. Vir die Moslem is dit ‘n Haarlem met baie vroue, vir die Boediste is dit ‘n plek van vrede en stilte. Vir Christene is, die hemel ‘n plek waar ons nie meer gaan swaarkry, trane stort en siek wees nie. Mense gebruik die woord hemels, wanneer hulle ‘n heerlike ete beskryf, of die seksdaad, of ‘n lekker oomblik tussen vriende, avontuur en oomblikke van ekstase. Hemel is waar jou hart is. (Mat 6:21) Die hemel waarna ons smag lê opgesluit in ons begeertes. Die dinge wat ons begeer dui uiteindelik op die tipe hemel wat ons sal wil hê.

He has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end. (Eccl 3:11) Ons is almal in die beeld van God geskape. (Gen 1:24) Ons is uit hom en in hom geskape. (Joh 1:1-2) Ons het dus alreeds ŉ stuk van hemel in ons, en ons hunker eintlik sonder dat ons dit wil erken na Hom, na ons Vader, ons Huis. God is liefde is ons hunker na Sy liefde, want net Sy liefde is volkome, en ewig.

Christus is die enigste antwoord en ingang tot ‘n ewige hemel. Hy is ook nie net die deur nie, hy is ook die verpersoonliking van die hemel. Waar hy is, is hemel. (Mat 4:17) Hy is die presiese verpersoonliking van die Vader. (Heb 1:3) As jy Hom sien en leer ken, sien jy die Vader. Hy versoen ons weer met die Vader. (Kol 1) As gevolg van sonde is die aarde uitgelewer aan verderf en verbrokkeling. Dis hoekom die aarde uitroep met reikhalsende verlange na die openbaarmaking van die seuns van God. (Rom 8:19) Soos ons gelykvormig word aan die beeld van die Seun (Rom 8:29) bring ons hemel aarde toe. Hemel wag vir ons, maar ons kan ŉ stuk van die hemel alreeds hier beleef wanneer ons Sy lewe en manier van lewe leef.

God laat toe dat ons wel deur Christus ‘n stukkie hemel hier op aarde beleef, om ons ‘n voorsmaak te gee van wat wag vir ons. (Rom 1:20) Want Sy onsigbare dinge kan van die skepping van die wêreld af in sy werke verstaan en duidelik gesien word, naamlik sy ewige krag en goddelikheid, sodat hulle geen verontskuldiging het nie Die skepping getuig en wys ons hoe die hemel werklik gaan lyk.

Wat is die koninkryk? Dis waar God heers, en Sy wil geskied. In sy Koninkryk/hemel/woning is dinge soos dit moet wees. Byvoorbeeld: Ons word nie meer siek nie, genesing het uit Jesus gevloei na elkeen wat siek is, omdat die koninkryk naby gekom het. (Mat 4:23; Luk 9:11) Ons lewe vir ewig, dood het sy angel verloor. (1 Kor 15:54-56) Dit is die restourasie van alle dinge waarvan die skrif praat. (Hand 3:21)

Dis asof met elke sonsondergang en sonsopkoms, die Here ons attent wil maak op die heerlikheid wat kom. Die skepping getuig van God se karakter en skeppingsvermoë. Daar is soveel mooi, en verwondering in die skepping. Hemel is soveel meer. Ons hou soms so krampagtig vas aan hierdie lewe en wêreld, omdat ons in wese eintlik nie glo in dit wat kom nie. Ons huil oor ‘n kind se vroeë dood, en die lewe waarop die kind uitgemis het sonder om te besef dat die eintlike lewe eers hierna gebeur. As die kind in die Here is, het hy of sy uitgemis en ontsnap van hierdie gebroke, sondige, verwoestende wêreld. Hoekom sou ons die kind hier wil hou om eers te ly onder sonde? Jesus rig ons gereeld in sy leringe na die ewigheid. Deur vir ons te wys op die loon wat ons dan sal hê, ( Mat 5:12; 46; 6;1-6; 16, 18) en dat hierdie krone en eer nie kan verwelk nie. ( 1 Kor 9:25)

Uiteindelik gaan God ŉ nuwe hemel en aarde maak. (Jes 65:17; Ope 21:1) Hy gaan alles nuut maak. (Ope 21:5) Hemel is meer ŉ werklikheid as hierdie wêreld. Ons gaan nie in die hemel een baie lang kerkdiens hou nie. Kom ons kyk net hoe Jesus saam met sy dissipels vir eet en kuier na sy opstanding. (Joh 21:12)

¹⁹Want die skepping wag met reikhalsende verlange op die openbaarmaking van die kinders van God. ²⁰Want die skepping is aan die nietigheid onderworpe—nie gewillig nie, maar ter wille van Hom wat dit onderwerp het — ²¹in die hoop dat ook die skepping self vrygemaak sal word van die slawerny van die verganklikheid tot die vryheid van die heerlikheid van die kinders van God. ²²Want ons weet dat die hele skepping tesame sug en tesame in barensnood is tot nou toe. ²³En nie alleen dit nie, maar ons self ook wat die eerstelinge van die Gees het, ons sug ook in onsself in afwagting van die aanneming tot kinders, naamlik die verlossing van ons liggaam. ²⁴Want ons is gered in hoop; maar die hoop wat gesien word, is geen hoop nie; want wat iemand sien, waarom hoop hy dit nog? ²⁵Maar as ons hoop wat ons nie sien nie, dan wag ons daarop met volharding. (Rom 8:19-25)

Ons lewe met die medalje in ons sak. Die hoop is in ons harte. (Kol 1:27) Daarom kyk ons met groot verwagting na die wenstreep. Daarom fokus ons, hart gedurig op Hom! Ons kyk nie na mense nie, want hulle gaan ons faal, selfs if possible not all the elect will make it. Ons kyk nie na die omstandighede nie, want dinge gaan erger raak, ons weet dit, want ons leef in die eindtye. Ons kyk nie na valse drome en ideale nie, ons hou ons oë stewig gefokus op ons enigste hoop Jesus Christus in en onder ons. (Heb 12:2)

Hemel hier op aarde is om die wil van God te doen. En die wil van God is geopenbaar Jesus die Christus. Wanneer ons Hom leef en ons harte op Hom rig, ondek ons die rykdom en oorvloed van Sy genade. Moet ons dan nou ophou regmaak, mooi maak, en ophef? NEE! Hemel is die plek van gehoorsaamheid. My loon en ewigheid is opgesluit in of ek gehoorsaam is of nie. Inteendeel: Gehoorsaam is ŉ plek. Al wat God van my wil hoor as ek eendag in die hemel gaan arriveer is: was ek gehoorsaam of nie? So baie gaan sê Here, Here? (Mat 7:21) Wanneer ek my lewe oorgee en myself verloën sluit God die hemel vir my oop in Christus. Dis immers die enigste manier om God te dien en te volg. (Mat 16:24) Wanneer ek my drome, begeertes en ideale vir Hom gee en nie meer probeer om dit self te verwesenlik nie, maak God my drome waar. Hierin is ŉ groot sleutel opgesluit: WAARVANDAAN kom oorloë en vegterye onder julle? Kom hulle nie hiervandaan, van julle welluste wat in julle lede stryd voer nie? ²Julle begeer en julle het nie, julle pleeg moord en is naywerig en julle kan niks verkry nie. Julle veg en maak oorlog, en julle het nie, omdat julle nie bid nie. ³Julle bid en julle ontvang nie, omdat julle verkeerd bid, om dit in julle welluste deur te bring. ⁴Egbrekers en egbreeksters, weet julle nie dat die vriendskap van die wêreld vyandskap teen God is nie? (Jak 4:1-4) Wanneer ons godsdiens probeer om God se arm te draai om my hemel te probeer kry, slaan die hemel se deure vir my toe. Dis juis wanneer ek oorgee, en Hom vertrou om hemel aan my te openbaar soos wat Hy wil, dan gebeur dit spontaan.

Ons redding en vrymaking is ook nie net vir onsself nie. Ons wil vry wees van self, selfsug, selfbewustheid en die “shame” van ons foute, om uit gehoorsaamheid te dien, te gee, te help, instrument te wees! Ons wil vry wees van skuld, en geldelike verknorsing en resessie, nie om self lekker te leef nie, maar om te kan gee. Ons werk nie om ons eie hemel te skep nie. Ons werk om te kan gee. (Efe 4:28) Ons wil so vry wees dat ons sonder verskoning, bagasie, en attachments net kan gehoorsaam!

Ann Unsworth het ons geleer: hold on to life lightly. Ons is burgers van God se koninkryk, hier woon ons in tentwonings, ons is bywoners, ons werklike huis is by Hom, ŉ ewige tuiste. Ons is hou liggies vas aan die dinge van hierdie lewe, omdat ons, ons oë gevestig hou op ŉ ewige hoop! Die somtotaal van my lewe is gehoorsaamheid aan God, that is it! My loon is by Hom!

Tags ewige lewe, ewige nou, hemel, hiernamaals

Preke

Verstaan die wet van God se voorsiening

Post author By Jan Oosthuizen
Post date November 29, 2013

Ons hoef niks te doen om die voorsiening van die Here te verkry nie. Saam met die voorsiening van asem, kom die voorsiening vir die lewe.

Daar sal altyd seisoene wees, en saad vir elke seisoen. Gen 8:22
²²“So lank as die aarde bly bestaan, sal saaityd en oestyd nie ophou nie, ook nie koue en hitte, somer en winter, dag en nag nie.”

Luke 12:6–7
⁶“Word vyf mossies nie vir twee sent verkoop nie? Tog word nie een van hulle deur God vergeet nie. ⁷Selfs die hare op julle kop is almal getel. Moenie bang wees nie. Julle is meer werd as baie mossies.”

Mat 6:25-34
²⁵“Daarom sê Ek vir julle: Moet julle nie bekommer oor julle lewe, oor wat julle moet eet of drink nie, of oor julle liggaam, oor wat julle moet aantrek nie. Is die lewe nie belangriker as kos en die liggaam as klere nie? ²⁶Kyk na die wilde voëls: hulle saai nie en hulle oes nie en hulle maak nie in skure bymekaar nie; julle hemelse Vader sorg vir hulle. Is julle nie baie meer werd as hulle nie? ²⁷Trouens, wie van julle kan deur hom te bekommer sy lewe met een enkele uur verleng? ²⁸En wat bekommer julle julle oor klere? Let op hoe groei die veldlelies: hulle swoeg nie en hulle maak nie klere nie. ²⁹Maar Ek sê vir julle: Selfs Salomo in al sy prag was nie geklee soos een van hulle nie. ³⁰As God dan die gras van die veld, wat vandag nog daar is en môre verbrand word, so versier, hoeveel te meer sal Hy dan nie vir julle sorg nie, julle kleingelowiges? ³¹“Julle moet julle dus nie bekommer en vra: ‘Wat moet ons eet of wat moet ons drink of wat moet ons aantrek?’ nie. ³²Dit is alles dinge waaroor die ongelowiges begaan is. Julle hemelse Vader weet tog dat julle dit alles nodig het. ³³Nee, beywer julle allereers vir die koninkryk van God en vir die wil van God, dan sal Hy julle ook al hierdie dinge gee. ³⁴“Moet julle dus nie oor môre bekommer nie, want môre bring sy eie bekommernis. Elke dag bring genoeg moeilikheid van sy eie.”

God se bonatuurlike voorsiening:

Eks 16:11-14 – God voorsien Kwartels vir die volk Israel

Rigters 15:18-19 – God voorsien water vir Simson

1Kon 17:5-6 – God voorsien dmv kraaie vir die profeet by die spruit Kedron

2Kon 4:42-44 – God vermeerder die Eerste vrug offerhande vir almal om te eet.

Mat. 14:13–21; Mar 6:31–44; Luk 9:11–17; Joh 6:1-13 – Jesus vermeerder die brood.

Die feit dat daar ŉ appèl gemaak word om tevrede te wees met kos en klere. Is omdat dit altyd daar sal wees. Dis deel van God se basiese voorsiening aan die mens. 1 Tim 6:6-8
⁶Die godsdiens is ‘n groot wins as iemand tevrede is met wat hy het, ⁷want ons het niks in die wêreld ingebring nie; ons kan ook niks daaruit wegneem nie. ⁸As ons dan kos en klere het, moet ons daarmee tevrede wees.

Die Here trek Adam en Eva aan. Gen 3:21
²¹Daarna het die Here God vir die mens en sy vrou velklere gemaak, en hulle dit aangetrek.

Self in tye van hongersnood en gebrek, sal daar voorsiening wees. Ps 37:19, 25
¹⁹In tyd van nood sal hulle nie verleë staan nie, in tyd van gebrek sal hulle genoeg hê. ²⁵Ek was jonk en ek het oud geword, maar nooit het ek ‘n regverdige verlate gesien of dat sy nageslag brood soek nie.

Ps 136:25²⁵Hy gee voedsel aan al wat lewe. Aan sy liefde is daar geen einde nie.

Voorsiening is deel van God se karakter, dis wie Hy is. Kyk hoe mildelik voorsien God deur Sy skepping vir ons. Abraham glo dat God self die ram gaan voorsien. Genesis 22:13
¹³Toe Abraham weer kyk, sien hy agter hom ‘n skaapram wat aan sy horings in ‘n bos vasgevang is. Hy het die ram gaan vat en hom in die plek van sy seun as brandoffer geoffer. ¹⁴Toe noem Abraham die plek: “Die Here voorsien.” Daar word nou nog gesê: “Op die berg van die Here word voorsien.”

Nie na ons liggame te kyk nie.
Nie die natuurlike hulpbronne te beskerm nie.
Toe te laat dat sonde oor ons heers.

Tags Finansies, voorsiening

Blogs

Uganda Uitreik 2013

Post author By Jan Oosthuizen
Post date November 28, 2013

Tags Evangelisasie, events

Blogs

Thailand Uitreik 2013

Post author By Jan Oosthuizen
Post date November 28, 2013

Tags Bible, Evangelisasie, events

Blogs

HRCO Summit

Tags church

Sermons

Worshipping God HIS way!

Post author By Jan Oosthuizen
Post date November 16, 2013

Let us then discover and meditate the way the people of God worshipped with the help of the Holy Spirit. May He teach us the way!

Ps 150:1 הָלַל hālal A verb meaning to praise, to commend, to boast, to shine. The root meaning may be to shine but could also be to shout. The word most often means praise and is associated with the ministry of the Levites who praised God morning and evening (1Ch 23:30). All creation, however, is urged to join in (Ps. 148), and various instruments were used to increase the praise to God (Ps. 150). The word hallelujah is a command to praise Yah (the Lord), derived from the word ha¯lal (Psa 105:45; Psa_146:1). The reflexive form of the verb is often used to signify boasting, whether in a good object (Psa 34:2 [3]) or a bad object (Psa 49:6 [7]). Other forms of the word mean to act foolishly or to be mad (1Sa 21:13 [14]; Ecc_7:7; Isa 44:25).

Ps 149:1 תְּהִלָּה tehillāh: A feminine noun meaning praise, a song of praise. This word is a noun derived from the verb hālal (H1984), which connotes genuine appreciation for the great actions or the character of its object. It is used especially of the adoration and thanksgiving that humanity renders to God (Psa 34:1 [2]). By extension, it also represents the character of God that deserves praise (Psa 111:10); and the specific divine acts that elicit human veneration (Exo 15:11). It can also refer to the condition of fame and renown that comes with receiving this sort of praise and, as such, was applied to God (Deu 10:21; Hab 3:3); Israel (Deu 26:19; Jer 13:11); Jerusalem (Isa 62:7;Zep 3:19-20); Damascus (Jer 49:25); Moab (Jer 48:2); Babylon (Jer 51:41). In late Hebrew, this term became a technical term for a psalm of praise. In this capacity, it is used in the title of Psalm 145 to designate it as David’s Psalm of Praise. It has also become the Hebrew title for the entire book of Psalms.

רוֹמַם rômam: A masculine noun referring to praise, high praise. It is used of lifting up, an exaltation of God by His holy people (Psa 66:17; Psa 149:6).

Deut 16:14 śāmaḥ שָׂמַח A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1Sa 11:9); of tribes of Israel (Deu 33:18); of God rejoicing in His works (Psa 104:31); of people rejoicing in the Lord Himself (Deu 12:12; Psa 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer 20:15); making people rejoice the heart of others (Psa 19:8 [9]). Wine can gladden the hearts of persons (Ecc 10:19). God gladdens His people with His presence (Isa 56:7); but also their enemies when He judges Israel (Psa 89:42 [43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Psa 5:11 [12]; Psa 9:2 [3]; Psa 14:7; Psa 16:9; Psa 19:8 [9], etc.; but also 1Sa 2:1; Deu 12:7; Joe 2:23, etc.).

Ps 40:16 śiyś שׂוּשׂ A verb meaning to rejoice; to exalt; to be glad. It is a verb that indicates great rejoicing and jubilant celebration. It refers to the Lord’s taking delight or joy over, blessing, punishing, or disciplining His people if they need it (Deu 28:63; Deu 30:9; Jer 32:41; Zep 3:17). It indicates finding a cause to be happy, to rejoice even over death (Job 3:22). It describes a horse enjoying his strength (Job 39:21); the sun joyfully traveling across the sky (Psa 19:5 [6]); but especially God’s people rejoicing over Him (Psa 35:9; Psa 40:16 [17]; Psa,68:3 [4]; Isa,61:10). It is used figuratively of the desert and the dry land rejoicing in its God-given fertility (Isa 35:1).

Ps 98:1 “new song” שִׁירָה šiyrāh, שִׁיר A masculine noun meaning a song. This word is used to indicate a type of lyrical song, a religious song, or a specific song of Levitical choirs. In Amos, God uses the word to indicate that He will turn their joyful singing into mourning because of their unfaithfulness to Him (Amo 8:10). This time of mourning will be like that of mourning for an only son, and it will end in a bitter day. In a similar usage, Laban asks Jacob why he ran off secretly without telling Laban. If Jacob would have stated he wanted to leave, Laban would have sent him off with joy and singing (Gen 31:27). Isaiah uses the word to indicate the type of songs that will no longer be sung when the Lord lays waste the earth (Isa 24:9). The type of drunken revels associated with drinking wine and beer will no longer be heard. This word is also used in Nehe-miah to denote songs of praise (Neh 12:46). In this particular context, Nehemiah indicates that the music directors in the days of David and Asaph led songs of praise. The noun is also used to indicate specific songs of Levitical choirs accompanied by musical instruments. When David and the Israelites brought the ark of the Lord from Baalah of Judah (Kiriath Jearim), they celebrated with songs (1Ch 13:8). Amos uses the word to denote complacency and apathy. Many Israelites lay on ivory couches and strummed their musical instruments while dining on fattened calves and choice lambs. These people were so caught up in themselves that they did not even give thought to the threat of destruction by the Lord.

Ps 98:4 “joyful noise” rûa‛ רוּעַ A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos 6:10, Jos 6:16, Jos 6:20; Jdg 15:14; 1Sa 4:5; 1Sa 17:20; 2Ch 13:15). Many times the shout was a cry of joy, often in response to the Lord’s creating or delivering activity on behalf of His people (Job 38:7; Psa 47:1 [2]; Psa 95:1-2; Isa 44:23; Zep 3:14; Zec 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psa 41:11 [12]; Psa 60:8 [10]; Psa 108:9 [10]); and occasionally mourning (Isa 15:4; Mic 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num 10:9; 2Ch 13:12; cf. Hos 5:8; Joe 2:1).

“Loud Noise” pāṣaḥ
פָּצַח. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).

רָנַן rānan, רוּן rûn “Rejoice” ra¯nan rûn: I. A verb meaning to shout for joy; to sing joyfully. It indicates the utterance or crying out of a person or persons. The character of the cry must be discerned by the context or actual intended use of the verb: Often it indicates crying out in joy, exaltation (Isa 12:6; Isa 24:14; Jer 31:7). It is used most often of exalting or praising the Lord (Isa 26:19; Isa 35:2; Isa 52:8; Jer 31:12; Jer 51:48); especially in Psalms (Psa 5:11 [12]; Psa 67:4 [5]; Psa 81:1 [2]; Psa 90:14; Psa 92:4 [5]; Psa 149:5). The absence of a cry like this is sometimes an indication of God’s judgment (Isa 16:10). God makes even a widow’s heart sing for joy (Job 29:13). God causes even nature to shout for delight (Psa 65:8 [9]); and commands His just, righteous people to shout for joy (Psa 32:11). Its opposite is a cry of distress (Isa 65:14; Lam 2:19). It is used in general of putting forth a cry of encouragement, exhortation, instruction (Pro 1:20; Pro 8:3). II. A verb meaning to be overcome. It indicates a person who is under the influence of wine, who is making sounds, responses as a staggering person or one barely awake (Psa 78:65, mit_rônen). III. A verb meaning to awake out of stupor. It refers to a person coming from under the influence of wine, still not fully alert

(Ps 78:65) יָדָה yāḏāh: A verb meaning to acknowledge, to praise, to give thanks, to confess, to cast. The essential meaning is an act of acknowledging what is right about God in praise and thanksgiving (1Ch 16:34). It can also mean a right acknowledgment of self before God in confessing sin (Lev 26:40) or of others in their God-given positions (Gen 49:8). It is often linked with the word hālal (H1984) in a hymnic liturgy of “thanking and praising” (1Ch 16:4; 1Ch 23:30;Ezr 3:11; Neh 12:24, Neh 12:46). This rightful, heavenward acknowledgment is structured in corporate worship (Psa 100:4; Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31), yet is also part of personal lament and deliverance (Psa 88:11 [10]). Several uses of yāḏāh evidence an essence of motion or action (as something given), intensively referring twice to cast or to throw down (Lam 3:53; Zec 1:21 [2:4]), and once it means to shoot (as an arrow; Jer 50:14).

עָלַץ ‛ālaṣ: A verb meaning to rejoice, to be jubilant. It is used of a person (leḇ, heart) rejoicing, especially the Lord (1Sa 2:1; Psa 5:11 [12]; Psa 9:2 [3]; Psa 68:3 [4]); of nature exalting God (1round them (Pro 11:10; Pro 28:12). It is used of the rejoicing of one’s enemies as well (Psa 25:2).

עָלַס ‛ālas, נֶעֱלָסָה ne‛elāsāh: I. A verb meaning to enjoy, to rejoice. It means to find delight and pleasure in something and to express it (Job 20:18). It describes the act of sexual intimacy (Pro 7:18). II. A verb meaning to flap joyously. It describes the appearance and manner of something acting or responding in an apparently happy manner (Job 39:13). It personifies ostrich wings in context. III. A feminine noun indicating to be attractive, beautiful. This translation takes the form of ‛ālas, ne‛elāsāh as a noun. It is probably a passive form of the verb ‛ālas. If taken as a noun, it means beautiful (Job 39:13, KJV).

זָמַר zāmar: A verb meaning to play an instrument, to sing with musical accompaniment. Stringed instruments are commonly specified in connection with this word, and the tambourine is also mentioned once (Psa 33:2; Psa 71:22-23; Psa 149:3). The term occurs frequently in a call to praise-usually a summons to oneself (2Sa 22:50;1Ch 16:9; Psa 66:4; Isa 12:5). In the Bible, the object of this praise is always the Lord, who is lauded for both His attributes and His actions (Jdg 5:3; Psa 101:1; Psa 105:2). Besides the above references, this verb appears exclusively in the Book of Psalms, contributing to a note of praise in psalms of various types: hymns (Psa 104:33); psalms of thanksgiving (Psa 138:1); and even psalms of lament (Psa 144:9).

Ps 89:15-16 תְּרוּעָה terû‛āh: A feminine noun indicating a shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1Sa 4:5-6); a great shout anticipating a coming event (Jos 6:5,Jos 6:20). It can refer to the noise or signal put out by an instrument (Lev 23:24; Lev 25:9). Amos used the word to refer to war cries (Amo 1:14; Amo 2:2; cf. Job 39:25; Zep 1:16). The Lord puts shouts of joy into His people (Job 8:21;Job 33:26).

Ps 98:4 פָּצַח pāṣaḥ: I. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).

גִּיל giyl, גּוּל gûl: A verb meaning to rejoice. It is a response of persons both religiously, as when they divide the spoils of the Lord’s victories (Isa 9:3 [2]); when they rejoice in His salvation (Isa 25:9; Isa 65:18); or over idolatrous objects (Hos 10:5). It describes the Lord’s joyous response over His people and Jerusalem in the new heavens and earth (Isa 65:19). The dry land, the Arabah, will even rejoice (Isa 35:1-2). Many things rejoice besides those just mentioned: the heart (Psa 13:5 [6]; Pro 24:17; Zec 10:7); the soul (Psa 35:9; Isa 61:10). Rejoicing in the Lord is accompanied with proper fear and trembling as well (Psa 2:11). God’s people rejoice in many things: Jerusalem (Isa 66:10); the Lord’s salvation (Psa 9:14 [15]); the Lord (Psa 35:9; Isa 41:16); the Lord’s name (Psa 89:16 [17]); the Holy One of Israel (Isa 29:19).

סָלַל sālal: A verb meaning to build up, to lift up; to exalt. It means to hold someone or something in a position of a high or excessively high reputation or worth: Pharaoh over God’s people (Exo 9:17). It also means to raise something up, for something to rise up: God’s troops (Job 19:12); one’s assailants (Job 30:12); a song of praise to God (Psa 68:4 [5]); a person exalted by wisdom (Pro 4:8); an upward path of life, a lifting up (Pro 15:19; Jer 18:15); a roadway for God’s people (Isa 57:14).

שָׂחַק śāḥaq: A verb meaning to laugh; to celebrate; to rejoice; to mock. It refers to a strong expression of joy: of celebration (Jer 30:19); of making merry, rejoicing (2Sa 6:5, 2Sa 6:21; Jer 15:17); it means to play, to sport, to have fun (Psa 104:26). But it is often used in a context where ridicule or mockery is directed at someone or something (Jdg 16:25). It is used in parallel with mocking (Pro 1:26). Great kings mocked at lesser kings (Hab 1:10). Samson was forced to serve as a tragic comedian for the Philistines (Jdg 16:27). It is used figuratively of wisdom personified, laughing, rejoicing at God’s creation (Pro 8:30-31). The teacher taught that there is a time for genuine laughter (Ecc 3:4). It has the sense of playing, enjoying life, in some contexts, especially in the prophet’s vision of a restored people of God (Zec 8:5). It means to sing and indicates singing women (1Sa 18:7). It means to play a sport, to hold a contest or a match (2Sa 2:14). In its causative stem, it means to cause laughter toward persons, to mock them (2Ch 30:10).

Isa 8:6 מָשׂוֹשׂ māśôś: I. A masculine noun referring to joy, rejoicing. It indicates a response of inner happiness in the way of the Lord (Job 8:19); in anything a person chooses to rejoice in (Isa 8:6). Jerusalem was considered to be the joy of the whole earth (Psa 48:2 [3]); especially of God’s people (Isa 66:10; Lam 2:15); music creates joy in those hearing it (Isa 24:8). It depicts the joy of a bridegroom (Isa 62:5). God’s people are created for joy (Isa 65:18). It stands for the object of peoples’ joy: wife, son, daughter, prophet (Eze 24:25). God, however, brings an end to the joy of a rebellious people and city (Hos 2:11 [13]). II. A masculine noun describing a rotten thing, something wasted away. Some translators read Job 8:19 as a negative assertion concerning decaying roots or other rotten objects.

Isa 13:3 עַלִּיז ‛alliyz: An adjective meaning rejoicing, jubilant. It refers to a state of jubilation, a celebration over something. In context it is used of triumphant warriors who would destroy Babylon (Isa 13:3); and of persons rejoicing in general (Isa 22:2; Isa 24:8; Isa 32:13). It is used of Jerusalem itself (Isa 23:7; Zep 3:11); and of Nineveh (Zep 2:15).

In the New Testament.

συγχαίρω sugchaírō; fut. sugcharṓ, 2d aor. sunechárēn, from sún (G4862), together, and chaírō (G5463), to rejoice. To rejoice together, to share in another’s joy, with the dat. depending on sún(G4862), together, in composition (Luk 1:58; Luk 15:6, Luk 15:9

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Luk 10:21 ἀγαλλιάω agalliáō; contracted agalliṓ, fut. agalliásō, aor.ēgallíasa, from ágan (n.f.), much, and hállomai(G242), to leap. To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult. Often spoken of rejoicing with song and dance (Sept.: Psa 2:11; Psa 20:5;Psa 40:16; Psa 68:3). Usually found in the mid. deponent agalliáomai. (I) Used in an absolute sense (Act 2:26, “my tongue was glad,” meaning I rejoiced in words, sang aloud; Luk 10:21; Act 16:34). It is sometimes put after chaírō (G5463), to rejoice, which is of less intense significance, and produces an expression meaning to rejoice exceedingly (Mat 5:12; 1Pe 4:13; Rev 19:7; see Psa 40:16;Psa 90:14). (II) With a noun of the same significance in an adv. sense (1Pe 1:8 with chará [G5479], joy, “rejoice with joy unspeakable”). (III) Followed by hína (G2443), so that, with the subjunctive (Joh 8:56, “he rejoiced that he should see my day” [a.t.]). (IV) Followed by epí (G1909), upon, with the dat. (Luk 1:47). (V) Followed by en (G1722), in, with the dat. where a simple dat. might stand (Joh 5:35; Act 16:34; 1Pe 1:16; Sept.: Psa 13:5; Psa 89:16). Deriv.: agallíasis (G20), exultation. Syn.: euphraínō (G2165), to cheer, gladden;chaírō (G5463), to rejoice; kaucháomai (G2744), to boast, glory, rejoice; katakaucháomai (G2620), to glory against. Ant.: lupéō (G3076), to grieve; stenázō (G4727), to groan; diaponéō (G1278), to be sorely grieved; prosochthízō (G4360), to be vexed with something, irksome; adēmonéō (G85), to be troubled; baréō (G916), to burden; odunáō(G3600), to cause pain.

μεγαλύνω megalúnō; fut. megalunṓ, from mégas (G3173), great, strong. To make great, enlarge. With the acc., in relation to the borders of garments (Mat 23:5); to show great mercy to someone or to do him great kindness (Luk 1:58); magnify or praise (Luk 1:46; Act 5:13; Act 10:46; Act 19:17; 2Co 10:15; Phi 1:20; Sept.: 2Sa 7:26; Psa 34:3; Psa 69:31). Syn.: doxázō (G1392), to glorify; hupsóō (G5312), to, elevate; sébomai (G4576), to revere; hairéomai (G138), to prefer; aírō (G142), to lift up; phusióō (G5448), to inflate; auxánō (G837), to grow, increase; prokóptō (G4298), to cut one’s way forward, advance. Ant.: tapeinóō (G5013), to humble; kataischúnō (G2617), to put to shame; elattonéō (G1641), to have less; elattóō (G1642), to decrease, make lower.

(Taken directly from the Bible Word Dictionary)

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Worshipping God HIS way!

The way we worship in Harvester has always been one of the biggest stumbling stones for people. This is the reason why people will not join us. It is said that people feel pressured into doing something they are not comfortable with. It is the strangest thing is it not, to be offended with the worship? We are not doing anything wrong or unholy, we’re not busy seeking our own interest, we’re not promoting self. We are worshipping God and yet this offends people. I believe one of the obstacles is; becoming free from your own culture, traditions and the way you have been brought up. The Kingdom of Heaven is made up of one nationality. Kingdom people, Children of God! We have one Father and King! We are one tribe! We are now citizens of His World-order, Reign, and Culture. We are all disciplined into His way of doing things, becoming a Kingdom Culture. Worship is imbedded in Culture. This is why it is so difficult. IT HAS BEEN HARD FOR ALL OF US, WE ALL HAD TO LAY DOWN OUR LIFE, TAKE UP HIS CROSS AND LEARN TO FOLLOW HIM. Worship was always the first thing to be reformed and restored in Jewish Culture, after the people gone astray over years. 2 Chron 15 (Asa); 19 (Jehosaphat); 31 (Hezekiah)
Let us then discover and meditate the way the people of God worshipped with the help of the Holy Spirit. May He teach us the way!
Ps 150:1 הָלַל hālal A verb meaning to praise, to commend, to boast, to shine. The root meaning may be to shine but could also be to shout. The word most often means praise and is associated with the ministry of the Levites who praised God morning and evening (1Ch 23:30). All creation, however, is urged to join in (Ps. 148), and various instruments were used to increase the praise to God (Ps. 150). The word hallelujah is a command to praise Yah (the Lord), derived from the word ha¯lal (Psa 105:45; Psa_146:1). The reflexive form of the verb is often used to signify boasting, whether in a good object (Psa 34:2 [3]) or a bad object (Psa 49:6 [7]). Other forms of the word mean to act foolishly or to be mad (1Sa 21:13 [14]; Ecc_7:7; Isa 44:25).
Ps 149:1 תְּהִלָּה tehillāh: A feminine noun meaning praise, a song of praise. This word is a noun derived from the verb hālal (H1984), which connotes genuine appreciation for the great actions or the character of its object. It is used especially of the adoration and thanksgiving that humanity renders to God (Psa 34:1 [2]). By extension, it also represents the character of God that deserves praise (Psa 111:10); and the specific divine acts that elicit human veneration (Exo 15:11). It can also refer to the condition of fame and renown that comes with receiving this sort of praise and, as such, was applied to God (Deu 10:21; Hab 3:3); Israel (Deu 26:19; Jer 13:11); Jerusalem (Isa 62:7;Zep 3:19-20); Damascus (Jer 49:25); Moab (Jer 48:2); Babylon (Jer 51:41). In late Hebrew, this term became a technical term for a psalm of praise. In this capacity, it is used in the title of Psalm 145 to designate it as David’s Psalm of Praise. It has also become the Hebrew title for the entire book of Psalms.
רוֹמַם rômam: A masculine noun referring to praise, high praise. It is used of lifting up, an exaltation of God by His holy people (Psa 66:17; Psa 149:6).
Deut 16:14 śāmaḥ שָׂמַח A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1Sa 11:9); of tribes of Israel (Deu 33:18); of God rejoicing in His works (Psa 104:31); of people rejoicing in the Lord Himself (Deu 12:12; Psa 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer 20:15); making people rejoice the heart of others (Psa 19:8 [9]). Wine can gladden the hearts of persons (Ecc 10:19). God gladdens His people with His presence (Isa 56:7); but also their enemies when He judges Israel (Psa 89:42 [43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Psa 5:11 [12]; Psa 9:2 [3]; Psa 14:7; Psa 16:9; Psa 19:8 [9], etc.; but also 1Sa 2:1; Deu 12:7; Joe 2:23, etc.).
Ps 40:16 śiyś שׂוּשׂ A verb meaning to rejoice; to exalt; to be glad. It is a verb that indicates great rejoicing and jubilant celebration. It refers to the Lord’s taking delight or joy over, blessing, punishing, or disciplining His people if they need it (Deu 28:63; Deu 30:9; Jer 32:41; Zep 3:17). It indicates finding a cause to be happy, to rejoice even over death (Job 3:22). It describes a horse enjoying his strength (Job 39:21); the sun joyfully traveling across the sky (Psa 19:5 [6]); but especially God’s people rejoicing over Him (Psa 35:9; Psa 40:16 [17]; Psa,68:3 [4]; Isa,61:10). It is used figuratively of the desert and the dry land rejoicing in its God-given fertility (Isa 35:1).
Ps 98:1 “new song” שִׁירָה šiyrāh, שִׁיר A masculine noun meaning a song. This word is used to indicate a type of lyrical song, a religious song, or a specific song of Levitical choirs. In Amos, God uses the word to indicate that He will turn their joyful singing into mourning because of their unfaithfulness to Him (Amo 8:10). This time of mourning will be like that of mourning for an only son, and it will end in a bitter day. In a similar usage, Laban asks Jacob why he ran off secretly without telling Laban. If Jacob would have stated he wanted to leave, Laban would have sent him off with joy and singing (Gen 31:27). Isaiah uses the word to indicate the type of songs that will no longer be sung when the Lord lays waste the earth (Isa 24:9). The type of drunken revels associated with drinking wine and beer will no longer be heard. This word is also used in Nehe-miah to denote songs of praise (Neh 12:46). In this particular context, Nehemiah indicates that the music directors in the days of David and Asaph led songs of praise. The noun is also used to indicate specific songs of Levitical choirs accompanied by musical instruments. When David and the Israelites brought the ark of the Lord from Baalah of Judah (Kiriath Jearim), they celebrated with songs (1Ch 13:8). Amos uses the word to denote complacency and apathy. Many Israelites lay on ivory couches and strummed their musical instruments while dining on fattened calves and choice lambs. These people were so caught up in themselves that they did not even give thought to the threat of destruction by the Lord.
Ps 98:4 “joyful noise” rûa‛ רוּעַ A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos 6:10, Jos 6:16, Jos 6:20; Jdg 15:14; 1Sa 4:5; 1Sa 17:20; 2Ch 13:15). Many times the shout was a cry of joy, often in response to the Lord’s creating or delivering activity on behalf of His people (Job 38:7; Psa 47:1 [2]; Psa 95:1-2; Isa 44:23; Zep 3:14; Zec 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psa 41:11 [12]; Psa 60:8 [10]; Psa 108:9 [10]); and occasionally mourning (Isa 15:4; Mic 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num 10:9; 2Ch 13:12; cf. Hos 5:8; Joe 2:1).
“Loud Noise” pāṣaḥ
פָּצַח. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).
רָנַן rānan, רוּן rûn “Rejoice” ra¯nan rûn: I. A verb meaning to shout for joy; to sing joyfully. It indicates the utterance or crying out of a person or persons. The character of the cry must be discerned by the context or actual intended use of the verb: Often it indicates crying out in joy, exaltation (Isa 12:6; Isa 24:14; Jer 31:7). It is used most often of exalting or praising the Lord (Isa 26:19; Isa 35:2; Isa 52:8; Jer 31:12; Jer 51:48); especially in Psalms (Psa 5:11 [12]; Psa 67:4 [5]; Psa 81:1 [2]; Psa 90:14; Psa 92:4 [5]; Psa 149:5). The absence of a cry like this is sometimes an indication of God’s judgment (Isa 16:10). God makes even a widow’s heart sing for joy (Job 29:13). God causes even nature to shout for delight (Psa 65:8 [9]); and commands His just, righteous people to shout for joy (Psa 32:11). Its opposite is a cry of distress (Isa 65:14; Lam 2:19). It is used in general of putting forth a cry of encouragement, exhortation, instruction (Pro 1:20; Pro 8:3). II. A verb meaning to be overcome. It indicates a person who is under the influence of wine, who is making sounds, responses as a staggering person or one barely awake (Psa 78:65, mit_rônen). III. A verb meaning to awake out of stupor. It refers to a person coming from under the influence of wine, still not fully alert
(Ps 78:65) יָדָה yāḏāh: A verb meaning to acknowledge, to praise, to give thanks, to confess, to cast. The essential meaning is an act of acknowledging what is right about God in praise and thanksgiving (1Ch 16:34). It can also mean a right acknowledgment of self before God in confessing sin (Lev 26:40) or of others in their God-given positions (Gen 49:8). It is often linked with the word hālal (H1984) in a hymnic liturgy of “thanking and praising” (1Ch 16:4; 1Ch 23:30;Ezr 3:11; Neh 12:24, Neh 12:46). This rightful, heavenward acknowledgment is structured in corporate worship (Psa 100:4; Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31), yet is also part of personal lament and deliverance (Psa 88:11 [10]). Several uses of yāḏāh evidence an essence of motion or action (as something given), intensively referring twice to cast or to throw down (Lam 3:53; Zec 1:21 [2:4]), and once it means to shoot (as an arrow; Jer 50:14).
עָלַץ ‛ālaṣ: A verb meaning to rejoice, to be jubilant. It is used of a person (leḇ, heart) rejoicing, especially the Lord (1Sa 2:1; Psa 5:11 [12]; Psa 9:2 [3]; Psa 68:3 [4]); of nature exalting God (1round them (Pro 11:10; Pro 28:12). It is used of the rejoicing of one’s enemies as well (Psa 25:2).
עָלַס ‛ālas, נֶעֱלָסָה ne‛elāsāh: I. A verb meaning to enjoy, to rejoice. It means to find delight and pleasure in something and to express it (Job 20:18). It describes the act of sexual intimacy (Pro 7:18). II. A verb meaning to flap joyously. It describes the appearance and manner of something acting or responding in an apparently happy manner (Job 39:13). It personifies ostrich wings in context. III. A feminine noun indicating to be attractive, beautiful. This translation takes the form of ‛ālas, ne‛elāsāh as a noun. It is probably a passive form of the verb ‛ālas. If taken as a noun, it means beautiful (Job 39:13, KJV).
זָמַר zāmar: A verb meaning to play an instrument, to sing with musical accompaniment. Stringed instruments are commonly specified in connection with this word, and the tambourine is also mentioned once (Psa 33:2; Psa 71:22-23; Psa 149:3). The term occurs frequently in a call to praise-usually a summons to oneself (2Sa 22:50;1Ch 16:9; Psa 66:4; Isa 12:5). In the Bible, the object of this praise is always the Lord, who is lauded for both His attributes and His actions (Jdg 5:3; Psa 101:1; Psa 105:2). Besides the above references, this verb appears exclusively in the Book of Psalms, contributing to a note of praise in psalms of various types: hymns (Psa 104:33); psalms of thanksgiving (Psa 138:1); and even psalms of lament (Psa 144:9).
Ps 89:15-16 תְּרוּעָה terû‛āh: A feminine noun indicating a shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1Sa 4:5-6); a great shout anticipating a coming event (Jos 6:5,Jos 6:20). It can refer to the noise or signal put out by an instrument (Lev 23:24; Lev 25:9). Amos used the word to refer to war cries (Amo 1:14; Amo 2:2; cf. Job 39:25; Zep 1:16). The Lord puts shouts of joy into His people (Job 8:21;Job 33:26).
Ps 98:4 פָּצַח pāṣaḥ: I. A verb meaning to break forth in singing. It means to break out, to shout forth. It is used of the people of the earth bursting forth in jubilation (Isa 14:7); of the mountains or nature breaking out in joy after holding in their excitement (Isa 44:23; Isa 49:13; Isa 52:9; Isa 55:12). II. A verb meaning to break. It refers to shattering or breaking something. In context the “bones” of God’s people are shattered (Mic 3:3).
גִּיל giyl, גּוּל gûl: A verb meaning to rejoice. It is a response of persons both religiously, as when they divide the spoils of the Lord’s victories (Isa 9:3 [2]); when they rejoice in His salvation (Isa 25:9; Isa 65:18); or over idolatrous objects (Hos 10:5). It describes the Lord’s joyous response over His people and Jerusalem in the new heavens and earth (Isa 65:19). The dry land, the Arabah, will even rejoice (Isa 35:1-2). Many things rejoice besides those just mentioned: the heart (Psa 13:5 [6]; Pro 24:17; Zec 10:7); the soul (Psa 35:9; Isa 61:10). Rejoicing in the Lord is accompanied with proper fear and trembling as well (Psa 2:11). God’s people rejoice in many things: Jerusalem (Isa 66:10); the Lord’s salvation (Psa 9:14 [15]); the Lord (Psa 35:9; Isa 41:16); the Lord’s name (Psa 89:16 [17]); the Holy One of Israel (Isa 29:19).
סָלַל sālal: A verb meaning to build up, to lift up; to exalt. It means to hold someone or something in a position of a high or excessively high reputation or worth: Pharaoh over God’s people (Exo 9:17). It also means to raise something up, for something to rise up: God’s troops (Job 19:12); one’s assailants (Job 30:12); a song of praise to God (Psa 68:4 [5]); a person exalted by wisdom (Pro 4:8); an upward path of life, a lifting up (Pro 15:19; Jer 18:15); a roadway for God’s people (Isa 57:14).
שָׂחַק śāḥaq: A verb meaning to laugh; to celebrate; to rejoice; to mock. It refers to a strong expression of joy: of celebration (Jer 30:19); of making merry, rejoicing (2Sa 6:5, 2Sa 6:21; Jer 15:17); it means to play, to sport, to have fun (Psa 104:26). But it is often used in a context where ridicule or mockery is directed at someone or something (Jdg 16:25). It is used in parallel with mocking (Pro 1:26). Great kings mocked at lesser kings (Hab 1:10). Samson was forced to serve as a tragic comedian for the Philistines (Jdg 16:27). It is used figuratively of wisdom personified, laughing, rejoicing at God’s creation (Pro 8:30-31). The teacher taught that there is a time for genuine laughter (Ecc 3:4). It has the sense of playing, enjoying life, in some contexts, especially in the prophet’s vision of a restored people of God (Zec 8:5). It means to sing and indicates singing women (1Sa 18:7). It means to play a sport, to hold a contest or a match (2Sa 2:14). In its causative stem, it means to cause laughter toward persons, to mock them (2Ch 30:10).
Isa 8:6 מָשׂוֹשׂ māśôś: I. A masculine noun referring to joy, rejoicing. It indicates a response of inner happiness in the way of the Lord (Job 8:19); in anything a person chooses to rejoice in (Isa 8:6). Jerusalem was considered to be the joy of the whole earth (Psa 48:2 [3]); especially of God’s people (Isa 66:10; Lam 2:15); music creates joy in those hearing it (Isa 24:8). It depicts the joy of a bridegroom (Isa 62:5). God’s people are created for joy (Isa 65:18). It stands for the object of peoples’ joy: wife, son, daughter, prophet (Eze 24:25). God, however, brings an end to the joy of a rebellious people and city (Hos 2:11 [13]). II. A masculine noun describing a rotten thing, something wasted away. Some translators read Job 8:19 as a negative assertion concerning decaying roots or other rotten objects.
Isa 13:3 עַלִּיז ‛alliyz: An adjective meaning rejoicing, jubilant. It refers to a state of jubilation, a celebration over something. In context it is used of triumphant warriors who would destroy Babylon (Isa 13:3); and of persons rejoicing in general (Isa 22:2; Isa 24:8; Isa 32:13). It is used of Jerusalem itself (Isa 23:7; Zep 3:11); and of Nineveh (Zep 2:15).
In the New Testament.

συγχαίρω sugchaírō; fut. sugcharṓ, 2d aor. sunechárēn, from sún (G4862), together, and chaírō (G5463), to rejoice. To rejoice together, to share in another’s joy, with the dat. depending on sún(G4862), together, in composition (Luk 1:58; Luk 15:6, Luk 15:9 [in these verses, the translation can be “to congratulate”]; 1Co 12:26; 1Co 13:6;Phi 2:17-18; Sept.: Gen 21:6, in the mid.). Ant.: sullupéō (G4818), to sorrow or be grieved with someone.
καυχάομαι kaucháomai; contracted kauchṓmai, fut.kauchḗsomai, pres. 2d person kauchásai, (Rom 2:17, Rom 2:23). Some Greek lexicons deduce it from auchḗn (n.f.), the neck, which vain persons are apt to carry in a proud manner (Psa 75:5; Isa 3:16). To boast, glory, exult, both in a good and bad sense. Used in an absolute sense (1Co 1:29,1Co 1:31; 1Co 4:7; 2Co 10:13, 2Co 10:17; 2Co 11:18, 2Co 11:30; 2Co 12:1, 2Co 12:6, 2Co 12:11; Gal 6:14; Eph 2:9). Followed by the acc. of thing of which one boasts (2Co 9:2; 2Co 11:16, 2Co 11:30, with the acc. of degree); by en(G1722), in, with the dat. of that in which one glories, of things (Rom 2:23; Rom 5:3; 2Co 5:12;2Co 10:15-16; 2Co 11:12; 2Co 12:9; Gal 6:13;Jam 1:9; Jam 4:16); of persons (1Co 3:21; 2Th 1:4); in God (Rom 2:17; Rom 5:11; 1Co 1:31;2Co 10:17; Phi 3:3); by epí (G1909), upon with the dat. (Rom 5:2); by katá (G2596), according, with the acc. meaning as to anything (2Co 11:18); by perí (G4012), about, with the gen. (2Co 10:8); by hupér (G5228), on behalf of, with the gen. (2Co 7:14; 2Co 9:2; 2Co 2:5). Deriv.: katakaucháomai (G2620), to boast greatly; kaúchēma (G2745), the result of bragging, a boast; kaúchēsis (G2746), the act of boasting. Syn.: megalauchéō (G3166), to speak haughtily;huperaíromai (G5229), to become haughty;tuphóō (G5187), to envelop with smoke, inflate with self-conceit, be proud; huperéchō (G5242), to hold oneself above; huperupsóō (G5251), to elevate oneself above others; huperphronéō(G5252), to think of oneself as above others;doxázō (G1392), to glorify, magnify;perpereúomai (G4068), to be vainglorious, vaunt oneself. Ant.: tapeinóō (G5013), to make low, humble, and in the mid. tapeinóomai, to be abased, to humble oneself; elattonéō (G1641), to diminish;elattóō (G1642), to decrease, make lower.
εὐφραίνω euphraínō; fut. euphranṓ, from eúphrōn (n.f.), gladsome, cheerful, which is from eú (G2095), well, and phrḗn (G5424), mind. To rejoice, make joyful in mind. In a good and spiritual sense, to rejoice, make joyful (2Co 2:2; Sept.: Psa 19:9); in the mid., euphraínomai, to be glad, joyful (Act 2:26; Rom 15:10; Gal 4:27). To be joyful or merry, in a natural sense (Luk 15:23-24, Luk 15:29, Luk 15:32; Sept.: Deu 14:26; Deu 27:7) or in a bad sense (Luk 12:19; Act 7:41). In Luk 16:19, it refers to the rich man’s luxurious and sumptuous living. See euphrosúnē (G2167), gladness, which is also from eúphrōn (n.f.). Syn.: chaírō (G5463), to rejoice; agalliáō (G21), to exult, rejoice greatly; euthuméō (G2114), to make cheerful. Ant.: klaíō (G2799), to weep; dakrúō (G1145), to shed tears; thrēnéō (G2354), to mourn;stenázō (G4727), to groan; alalázō (G214), to wail; lupéō (G3076), to make sorry, and in the mid. to be sorry.
Luk 10:21 ἀγαλλιάω agalliáō; contracted agalliṓ, fut. agalliásō, aor.ēgallíasa, from ágan (n.f.), much, and hállomai(G242), to leap. To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult. Often spoken of rejoicing with song and dance (Sept.: Psa 2:11; Psa 20:5;Psa 40:16; Psa 68:3). Usually found in the mid. deponent agalliáomai. (I) Used in an absolute sense (Act 2:26, “my tongue was glad,” meaning I rejoiced in words, sang aloud; Luk 10:21; Act 16:34). It is sometimes put after chaírō (G5463), to rejoice, which is of less intense significance, and produces an expression meaning to rejoice exceedingly (Mat 5:12; 1Pe 4:13; Rev 19:7; see Psa 40:16;Psa 90:14). (II) With a noun of the same significance in an adv. sense (1Pe 1:8 with chará [G5479], joy, “rejoice with joy unspeakable”). (III) Followed by hína (G2443), so that, with the subjunctive (Joh 8:56, “he rejoiced that he should see my day” [a.t.]). (IV) Followed by epí (G1909), upon, with the dat. (Luk 1:47). (V) Followed by en (G1722), in, with the dat. where a simple dat. might stand (Joh 5:35; Act 16:34; 1Pe 1:16; Sept.: Psa 13:5; Psa 89:16). Deriv.: agallíasis (G20), exultation. Syn.: euphraínō (G2165), to cheer, gladden;chaírō (G5463), to rejoice; kaucháomai (G2744), to boast, glory, rejoice; katakaucháomai (G2620), to glory against. Ant.: lupéō (G3076), to grieve; stenázō (G4727), to groan; diaponéō (G1278), to be sorely grieved; prosochthízō (G4360), to be vexed with something, irksome; adēmonéō (G85), to be troubled; baréō (G916), to burden; odunáō(G3600), to cause pain.
μεγαλύνω megalúnō; fut. megalunṓ, from mégas (G3173), great, strong. To make great, enlarge. With the acc., in relation to the borders of garments (Mat 23:5); to show great mercy to someone or to do him great kindness (Luk 1:58); magnify or praise (Luk 1:46; Act 5:13; Act 10:46; Act 19:17; 2Co 10:15; Phi 1:20; Sept.: 2Sa 7:26; Psa 34:3; Psa 69:31). Syn.: doxázō (G1392), to glorify; hupsóō (G5312), to, elevate; sébomai (G4576), to revere; hairéomai (G138), to prefer; aírō (G142), to lift up; phusióō (G5448), to inflate; auxánō (G837), to grow, increase; prokóptō (G4298), to cut one’s way forward, advance. Ant.: tapeinóō (G5013), to humble; kataischúnō (G2617), to put to shame; elattonéō (G1641), to have less; elattóō (G1642), to decrease, make lower.

(Taken directly from the Bible Word Dictionary)

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