Discovery BoxIsaiah 41:16
Context41:16 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 61:10
Context61:10 I 1 will greatly rejoice 2 in the Lord;
I will be overjoyed because of my God. 3
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication. 4
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry. 5
Habakkuk 3:18
Context3:18 I will rejoice because of 6 the Lord;
I will be happy because of the God who delivers me!
Philippians 3:1-3
Context3:1 Finally, my brothers and sisters, 7 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, 8 beware of the evil workers, beware of those who mutilate the flesh! 9 3:3 For we are the circumcision, 10 the ones who worship by the Spirit of God, 11 exult in Christ Jesus, and do not rely on human credentials 12
Philippians 4:4
Context4:4 Rejoice in the Lord always. Again I say, rejoice!
[61:10] 1 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
[61:10] 2 tn The infinitive absolute appears before the finite verb for emphasis.
[61:10] 3 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
[61:10] 4 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
[61:10] 5 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
[3:1] 7 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:2] 8 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 9 tn Grk “beware of the mutilation.”
[3:3] 10 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] 11 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.
