Discovery BoxDeuteronomy 12:7
Context12:7 Both you and your families 1 must feast there before the Lord your God and rejoice in all the output of your labor with which he 2 has blessed you.
Psalms 32:11
Context32:11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! 3
Psalms 68:3
Context68:3 But the godly 4 are happy;
they rejoice before God
and are overcome with joy. 5
Proverbs 3:17
Context3:17 Her ways are very pleasant, 6
and all her paths are peaceful.
Isaiah 12:3
Context12:3 Joyfully you will draw water
from the springs of deliverance. 7
Acts 2:46
Context2:46 Every day 8 they continued to gather together by common consent in the temple courts, 9 breaking bread from 10 house to house, sharing their food with glad 11 and humble hearts, 12
Acts 16:34
Context16:34 The jailer 13 brought them into his house and set food 14 before them, and he rejoiced greatly 15 that he had come to believe 16 in God, together with his entire household. 17
Acts 16:1
Context16:1 He also came to Derbe 18 and to Lystra. 19 A disciple 20 named Timothy was there, the son of a Jewish woman who was a believer, 21 but whose father was a Greek. 22
Colossians 1:1
Context1:1 From Paul, 23 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Galatians 5:22
Context5:22 But the fruit of the Spirit 24 is love, 25 joy, peace, patience, kindness, goodness, faithfulness, 26
Philippians 3:1-3
Context3:1 Finally, my brothers and sisters, 27 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
3:2 Beware of the dogs, 28 beware of the evil workers, beware of those who mutilate the flesh! 29 3:3 For we are the circumcision, 30 the ones who worship by the Spirit of God, 31 exult in Christ Jesus, and do not rely on human credentials 32
[12:7] 1 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
[12:7] 2 tn Heb “the
[32:11] 3 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
[68:3] 4 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).
[68:3] 5 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
[3:17] 6 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
[12:3] 7 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
[2:46] 8 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[2:46] 9 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[2:46] 10 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
[2:46] 11 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
[2:46] 12 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
[16:34] 13 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 14 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 15 tn Or “he was overjoyed.”
[16:34] 16 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 17 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:1] 18 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] 19 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 20 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 21 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 22 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
[1:1] 23 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[5:22] 24 tn That is, the fruit the Spirit produces.
[5:22] 25 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
[5:22] 26 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
[3:1] 27 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:2] 28 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 29 tn Grk “beware of the mutilation.”
[3:3] 30 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] 31 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 0278vid 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.
