1 Tawarikh 13:11-12
Konteks13:11 David was angry because the Lord attacked Uzzah; 1 so he called that place Perez Uzzah, 2 which remains its name to this very day. 13:12 David was afraid of God that day and said, “How will I ever be able to bring the ark of God up here?”
Ulangan 12:7
Konteks12:7 Both you and your families 3 must feast there before the Lord your God and rejoice in all the output of your labor with which he 4 has blessed you.
Ulangan 12:18
Konteks12:18 Only in the presence of the Lord your God may you eat these, in the place he 5 chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites 6 in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. 7
Ulangan 16:11
Konteks16:11 You shall rejoice before him 8 – you, your son, your daughter, your male and female slaves, the Levites in your villages, 9 the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.
Ulangan 16:15
Konteks16:15 You are to celebrate the festival seven days before the Lord your God in the place he 10 chooses, for he 11 will bless you in all your productivity and in whatever you do; 12 so you will indeed rejoice!
Ulangan 16:2
Konteks16:2 You must sacrifice the Passover animal 13 (from the flock or the herd) to the Lord your God in the place where he 14 chooses to locate his name.
Ulangan 20:1
Konteks20:1 When you go to war against your enemies and see chariotry 15 and troops 16 who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.
Ulangan 20:1
Konteks20:1 When you go to war against your enemies and see chariotry 17 and troops 18 who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.
Ezra 6:16
Konteks6:16 The people 19 of Israel – the priests, the Levites, and the rest of the exiles 20 – observed the dedication of this temple of God with joy.
Mazmur 95:1-2
Konteks95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 22
95:2 Let’s enter his presence 23 with thanksgiving!
Let’s shout out to him in celebration! 24
Mazmur 100:1-2
KonteksA thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
100:2 Worship 26 the Lord with joy!
Enter his presence with joyful singing!
Filipi 3:3
Konteks3:3 For we are the circumcision, 27 the ones who worship by the Spirit of God, 28 exult in Christ Jesus, and do not rely on human credentials 29
Filipi 4:4
Konteks4:4 Rejoice in the Lord always. Again I say, rejoice!
[13:11] 1 tn Heb “because the
[13:11] 2 sn The name Perez Uzzah means in Hebrew “the outburst [against] Uzzah.”
[12:7] 3 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
[12:7] 4 tn Heb “the
[12:18] 5 tn Heb “the
[12:18] 6 tn See note at Deut 12:12.
[12:18] 7 tn Heb “in all the sending forth of your hands.”
[16:11] 8 tn Heb “the
[16:15] 10 tn Heb “the
[16:15] 11 tn Heb “the
[16:15] 12 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
[16:2] 13 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
[16:2] 14 tn Heb “the
[20:1] 15 tn Heb “horse and chariot.”
[20:1] 17 tn Heb “horse and chariot.”
[6:16] 20 tn Aram “sons of the exile.”
[95:1] 21 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
[95:1] 22 tn Heb “to the rocky summit of our deliverance.”
[95:2] 23 tn Heb “meet his face.”
[95:2] 24 tn Heb “with songs of joy.”
[100:1] 25 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.
[3:3] 27 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] 28 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.
