Wahyu 7:14

7:14 So ¹  I said to him, “My lord, you know the answer.” ²  Then ³  he said to me, “These are the ones who have come out of the great tribulation. They ⁴  have washed their robes and made them white in the blood of the Lamb!

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁵  but take courage ⁶  – I have conquered the world.” ⁷ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁸  the souls of the disciples and encouraged them to continue ⁹  in the faith, saying, “We must enter the kingdom ¹⁰  of God through many persecutions.” ¹¹ 

Roma 5:3

5:3 Not ¹²  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ¹³ 

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁴  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁵  – which is your reasonable service.

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ¹⁶  shown up as a liar, ¹⁷  just as it is written: “so that you will be justified ¹⁸  in your words and will prevail when you are judged.” ¹⁹ 

Roma 3:2

3:2 Actually, there are many advantages. ²⁰  First of all, ²¹  the Jews ²²  were entrusted with the oracles of God. ²³ 

Roma 1:6-7

1:6 You also are among them, ²⁴  called to belong to Jesus Christ. ²⁵  1:7 To all those loved by God in Rome, ²⁶  called to be saints: ²⁷  Grace and peace to you ²⁸  from God our Father and the Lord Jesus Christ!

[7:14]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ² tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[16:33]  ⁵ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁶ tn Or “but be courageous.”

[16:33]  ⁷ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[14:22]  ⁸ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁰ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹¹ tn Or “sufferings.”

[5:3]  ¹² tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:35]  ¹³ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[12:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁵ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[3:4]  ¹⁶ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁷ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ¹⁸ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ¹⁹ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:2]  ²⁰ tn Grk “much in every way.”

[3:2]  ²¹ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ²² tn Grk “they were.”

[3:2]  ²³ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:6]  ²⁴ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ²⁵ tn Grk “called of Jesus Christ.”

[1:7]  ²⁶ map For location see JP4 A1.

[1:7]  ²⁷ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ²⁸ tn Grk “Grace to you and peace.”