Matius 5:11-12

5:11 “Blessed are you when people ¹  insult you and persecute you and say all kinds of evil things about you falsely ²  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Yohanes 16:22-23

16:22 So also you have sorrow ³  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁴  16:23 At that time ⁵  you will ask me nothing. I tell you the solemn truth, ⁶  whatever you ask the Father in my name he will give you. ⁷ 

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ⁸  to suffer dishonor for the sake of the name. ⁹ 

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ¹⁰  and singing hymns to God, ¹¹  and the rest of ¹²  the prisoners were listening to them.

Roma 5:3

5:3 Not ¹³  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Yakobus 1:2-4

Joy in Trials

1:2 My brothers and sisters, ¹⁴  consider it nothing but joy ¹⁵  when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

Yakobus 1:12

1:12 Happy is the one ¹⁶  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁷  promised to those who love him.

Yakobus 5:11

5:11 Think of how we regard ¹⁸  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ¹⁹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ²⁰  over the miseries that are coming on you.

Pengkhotbah 4:12-16

4:12 Although an assailant may overpower ²¹  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ²²  to become king,

even though he had been born poor in what would become his ²³  kingdom.

4:15 I considered all the living who walk on earth, ²⁴ 

as well as the successor ²⁵  who would arise ²⁶  in his place.

4:16 There is no end to all the people ²⁷  nor to the past generations, ²⁸ 

yet future generations ²⁹  will not rejoice in him.

This also is profitless and like ³⁰  chasing the wind.

[5:11]  ¹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ² tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[16:22]  ³ tn Or “distress.”

[16:22]  ⁴ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:23]  ⁵ tn Grk “And in that day.”

[16:23]  ⁶ tn Grk “Truly, truly, I say to you.”

[16:23]  ⁷ sn This statement is also found in John 15:16.

[5:41]  ⁸ 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]  ⁹ sn The name refers to the name of Jesus (cf. 3 John 7).

[16:25]  ¹⁰ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ¹¹ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ¹² tn The words “the rest of” are not in the Greek text, but are implied.

[5:3]  ¹³ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[1:2]  ¹⁴ 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]  ¹⁵ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:12]  ¹⁶ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹⁷ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[5:11]  ¹⁸ tn Grk “Behold! We regard…”

[5:11]  ¹⁹ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:1]  ²⁰ tn Or “wail”; Grk “crying aloud.”

[4:12]  ²¹ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[4:14]  ²² tn Heb “came from the house of bonds.”

[4:14]  ²³ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ²⁴ tn Heb “under the sun.”

[4:15]  ²⁵ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ²⁶ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ²⁷ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ²⁸ tn Heb “those who were before them.”

[4:16]  ²⁹ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ³⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.