Mazmur 105:3

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

Mazmur 106:5

106:5 so I may see the prosperity ¹  of your chosen ones,

rejoice along with your nation, ² 

and boast along with the people who belong to you. ³ 

Yesaya 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.

Yesaya 45:25

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

and will boast in him. ⁴ 

Yesaya 65:16

65:16 Whoever pronounces a blessing in the earth ⁵ 

will do so in the name of the faithful God; ⁶ 

whoever makes an oath in the earth

will do so in the name of the faithful God. ⁷ 

For past problems will be forgotten;

I will no longer think about them. ⁸ 

Yeremia 4:2

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ⁹ 

If you do, ¹⁰  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ¹¹ 

Yeremia 9:23-24

9:23 ¹² The Lord says,

“Wise people should not boast that they are wise.

Powerful people should not boast that they are powerful. ¹³ 

Rich people should not boast that they are rich. ¹⁴ 

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,” ¹⁵ 

says the Lord.

Roma 5:11

5:11 Not ¹⁶  only this, but we also rejoice ¹⁷  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:1

The Expectation of Justification

5:1 ¹⁸ Therefore, since we have been declared righteous by faith, we have ¹⁹  peace with God through our Lord Jesus Christ,

Kolose 1:29

1:29 Toward this goal ²⁰  I also labor, struggling according to his power that powerfully ²¹  works in me.

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 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. ²³  6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ²⁴  the world has been crucified to me, and I to the world.

Filipi 3:3

3:3 For we are the circumcision, ²⁵  the ones who worship by the Spirit of God, ²⁶  exult in Christ Jesus, and do not rely on human credentials ²⁷ 

Yakobus 1:9-10

1:9 Now the believer ²⁸  of humble means ²⁹  should take pride ³⁰  in his high position. ³¹  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ³² 

[106:5]  ¹ tn Heb “good.”

[106:5]  ² tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

[106:5]  ³ tn Heb “with your inheritance.”

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

[65:16]  ⁵ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  ⁶ tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  ⁷ tn Heb “will take an oath by the God of truth.”

[65:16]  ⁸ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[4:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “bless themselves in him and make their boasts in him.”

[9:23]  ¹² 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]  ¹³ tn Or “Strong people should not brag that they are strong.”

[9:23]  ¹⁴ tn Heb “…in their wisdom…in their power…in their riches.”

[9:24]  ¹⁵ 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.

[5:11]  ¹⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁷ tn Or “exult, boast.”

[5:1]  ¹⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ¹⁹ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:29]  ²⁰ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²¹ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:13]  ²³ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:14]  ²⁴ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[3:3]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “have no confidence in the flesh.”

[1:9]  ²⁸ tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[1:9]  ²⁹ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ³⁰ tn Grk “let him boast.”

[1:9]  ³¹ tn Grk “his height,” “his exaltation.”

[1:10]  ³² tn Grk “a flower of grass.”