Wahyu 2:9-10

2:9 ‘I know the distress you are suffering ¹  and your poverty (but you are rich). I also know ²  the slander against you ³  by those who call themselves Jews and really are not, but are a synagogue ⁴  of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁵  into prison so you may be tested, ⁶  and you will experience suffering ⁷  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁸ 

Wahyu 7:14

7:14 So ⁹  I said to him, “My lord, you know the answer.” ¹⁰  Then ¹¹  he said to me, “These are the ones who have come out of the great tribulation. They ¹²  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, ¹³  but take courage ¹⁴  – I have conquered the world.” ¹⁵ 

Kisah Para Rasul 14:22

14:22 They strengthened ¹⁶  the souls of the disciples and encouraged them to continue ¹⁷  in the faith, saying, “We must enter the kingdom ¹⁸  of God through many persecutions.” ¹⁹ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²⁰  – if indeed we suffer with him so we may also be glorified with him.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²¹ 

Kolose 4:9-13

4:9 I sent him ²²  with Onesimus, the faithful and dear brother, who is one of you. ²³  They will tell ²⁴  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ²⁵  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ²⁶  of Christ, ²⁷  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ²⁸  in all the will of God. 4:13 For I can testify that he has worked hard ²⁹  for you and for those in Laodicea and Hierapolis.

Filipi 1:7

1:7 For ³⁰  it is right for me to think this about all of you, because I have you in my heart, ³¹  since both in my imprisonment ³²  and in the defense and confirmation of the gospel all of you became partners in God’s grace ³³  together with me.

Filipi 4:14

4:14 Nevertheless, you did well to share with me in my trouble.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 2:3-12

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ³⁴  they will train ³⁵  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ³⁶  pure, fulfilling their duties at home, ³⁷  kind, being subject to their own husbands, so that the message ³⁸  of God may not be discredited. ³⁹  2:6 Encourage younger men likewise to be self-controlled, ⁴⁰  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁴¹  because he has nothing evil to say about us. 2:9 Slaves ⁴²  are to be subject to their own masters in everything, ⁴³  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ⁴⁴  in order to bring credit to ⁴⁵  the teaching of God our Savior in everything.

2:11 For the grace of God has appeared, bringing salvation to all people. ⁴⁶  2:12 It trains us ⁴⁷  to reject godless ways ⁴⁸  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

[2:9]  ¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[2:10]  ⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁶ tn Or “tempted.”

[2:10]  ⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁸ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[7:14]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “but be courageous.”

[16:33]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁹ tn Or “sufferings.”

[8:17]  ²⁰ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:1]  ²¹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:9]  ²² tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ²³ tn Grk “is of you.”

[4:9]  ²⁴ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ²⁵ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ²⁶ tn See the note on “fellow slave” in 1:7.

[4:12]  ²⁷ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ²⁸ tn Or “filled.”

[4:13]  ²⁹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:7]  ³⁰ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ³¹ tn Or possibly “because you have me in your heart.”

[1:7]  ³² tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ³³ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[2:4]  ³⁴ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ³⁵ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ³⁶ tn Or “sensible.”

[2:5]  ³⁷ tn Grk “domestic,” “keeping house.”

[2:5]  ³⁸ tn Or “word.”

[2:5]  ³⁹ tn Or “slandered.”

[2:6]  ⁴⁰ tn Or “sensible.”

[2:8]  ⁴¹ tn Or “put to shame.”

[2:9]  ⁴² tn See the note on the word “slave” in 1:1.

[2:9]  ⁴³ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ⁴⁴ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ⁴⁵ tn Or “adorn,” “show the beauty of.”

[2:11]  ⁴⁶ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁴⁷ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁴⁸ tn Grk “ungodliness.”