1 Chronicles 16:10

16:10 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

1 Chronicles 16:35

16:35 Say this prayer: ¹  “Deliver us, O God who delivers us!

Gather us! Rescue us from the nations!

Then we will give thanks ²  to your holy name,

and boast about your praiseworthy deeds.” ³ 

Psalms 105:3

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

Isaiah 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.

Isaiah 45:25

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ⁴ 

Jeremiah 4:2

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ⁵ 

If you do, ⁶  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ⁷ 

Jeremiah 9:23-24

9:23 ⁸ The Lord says,

“Wise people should not boast that they are wise.

Powerful people should not boast that they are powerful. ⁹ 

Rich people should not boast that they are rich. ¹⁰ 

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” ¹¹ 

says the Lord.

Jeremiah 9:2

9:2 (9:1) I wish I had a lodging place in the desert

where I could spend some time like a weary traveler. ¹² 

Then I would desert my people

and walk away from them

because they are all unfaithful to God,

a congregation ¹³  of people that has been disloyal to him. ¹⁴ 

Colossians 1:17

1:17 He himself is before all things and all things are held together ¹⁵  in him.

Galatians 6:13-14

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ¹⁶  6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ¹⁷  the world has been crucified to me, and I to the world.

Philippians 3:3

3:3 For we are the circumcision, ¹⁸  the ones who worship by the Spirit of God, ¹⁹  exult in Christ Jesus, and do not rely on human credentials ²⁰ 

[16:35]  ¹ tn The words “this prayer” are supplied in the translation for clarity and for stylistic reasons.

[16:35]  ² tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[16:35]  ³ tn Heb “to boast in your praise.”

[45:25]  ⁴ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[4:2]  ⁵ tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…”

[4:2]  ⁶ tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.

[4:2]  ⁷ tn Heb “bless themselves in him and make their boasts in him.”

[9:23]  ⁸ sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the Lord spoke to him (see Jer 36:4, 32 for reference to two of these collections). Here it is probable that vv. 23-26 were added as a further answer to the question raised in v. 12.

[9:23]  ⁹ tn Or “Strong people should not brag that they are strong.”

[9:23]  ¹⁰ tn Heb “…in their wisdom…in their power…in their riches.”

[9:24]  ¹¹ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[9:2]  ¹² tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”

[9:2]  ¹³ tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.

[9:2]  ¹⁴ tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.

[1:17]  ¹⁵ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[6:13]  ¹⁶ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:14]  ¹⁷ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[3:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “have no confidence in the flesh.”