Mazmur 9:3

9:3 When my enemies turn back,

they trip and are defeated ¹  before you.

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ²  to suffer dishonor for the sake of the name. ³ 

Kisah Para Rasul 5:2

5:2 He ⁴  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁵  only part of it and placed it at the apostles’ feet.

1 Korintus 6:10

6:10 thieves, the greedy, drunkards, the verbally abusive, ⁶  and swindlers will not inherit the kingdom of God.

1 Korintus 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 12:10

12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ⁷  consider it nothing but joy ⁸  when you fall into all sorts of trials,

Yakobus 1:1

Salutation

1:1 From James, ⁹  a slave ¹⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹¹  Greetings!

1 Petrus 1:6

1:6 This brings you great joy, ¹²  although you may have to suffer ¹³  for a short time in various trials.

[9:3]  ¹ tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.

[5:41]  ² sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ³ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:2]  ⁴ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁵ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[6:10]  ⁶ tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.

[1:2]  ⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ⁸ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹¹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[1:6]  ¹² tn Grk “in which you exult.”

[1:6]  ¹³ tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

[1:6]  tn Grk “Though now, for a little while if necessary, you may have to suffer.”