2 Corinthians 2:4

2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. ¹ 

2 Corinthians 7:3-10

7:3 I do not say this to condemn you, for I told you before ²  that you are in our hearts so that we die together and live together with you. ³ 

A Letter That Caused Sadness

7:4 I have great confidence in you; I take great pride ⁴  on your behalf. I am filled with encouragement; ⁵  I am overflowing with joy in the midst of ⁶  all our suffering. 7:5 For even when we came into Macedonia, our body ⁷  had no rest at all, but we were troubled in every way – struggles from the outside, fears from within. 7:6 But God, who encourages ⁸  the downhearted, encouraged ⁹  us by the arrival of Titus. 7:7 We were encouraged ¹⁰  not only by his arrival, but also by the encouragement ¹¹  you gave ¹²  him, as he reported to us your longing, your mourning, ¹³  your deep concern ¹⁴  for me, so that I rejoiced more than ever. 7:8 For even if I made you sad ¹⁵  by my letter, ¹⁶  I do not regret having written it ¹⁷  (even though I did regret it, ¹⁸  for ¹⁹  I see that my letter made you sad, ²⁰  though only for a short time). 7:9 Now I rejoice, not because you were made sad, ²¹  but because you were made sad to the point of repentance. For you were made sad as God intended, ²²  so that you were not harmed ²³  in any way by us. 7:10 For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.

Matthew 5:4

5:4 “Blessed are those who mourn, for they will be comforted. ²⁴ 

Matthew 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Luke 6:21

6:21 “Blessed are you who hunger ²⁵  now, for you will be satisfied. ²⁶ 

“Blessed are you who weep now, for you will laugh. ²⁷ 

John 16:22

16:22 So also you have sorrow ²⁸  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ²⁹ 

Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ³⁰  to suffer dishonor for the sake of the name. ³¹ 

Acts 16:25

16:25 About midnight Paul and Silas were praying ³²  and singing hymns to God, ³³  and the rest of ³⁴  the prisoners were listening to them.

Romans 5:2-3

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ³⁵  in the hope of God’s glory. 5:3 Not ³⁶  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Romans 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ³⁷ 

Romans 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁸  so that you may abound in hope by the power of the Holy Spirit.

Philippians 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ³⁹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 3:7-10

3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ⁴⁰  – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ⁴¹  – a righteousness from God that is in fact ⁴²  based on Christ’s ⁴³  faithfulness. ⁴⁴  3:10 My aim is to know him, ⁴⁵  to experience the power of his resurrection, to share in his sufferings, ⁴⁶  and to be like him in his death,

Philippians 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ⁴⁷  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ⁴⁸  had a better and lasting possession.

James 1:2-4

Joy in Trials

1:2 My brothers and sisters, ⁴⁹  consider it nothing but joy ⁵⁰  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.

James 1:1

Salutation

1:1 From James, ⁵¹  a slave ⁵²  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁵³  Greetings!

James 1:6-8

1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, ⁵⁴  unstable in all his ways.

James 4:13

4:13 Come now, you who say, “Today or tomorrow we will go into this or that town ⁵⁵  and spend a year there and do business and make a profit.”

[2:4]  ¹ tn Or “the love that I have in great measure for you.”

[7:3]  ² sn See 2 Cor 1:4-7.

[7:3]  ³ tn The words “with you” are not in the Greek text, but are implied.

[7:4]  ⁴ tn Grk “great is my boasting.”

[7:4]  ⁵ tn Or “comfort.”

[7:4]  ⁶ tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.

[7:5]  ⁷ tn Grk “our flesh.”

[7:6]  ⁸ tn Or “comforts,” “consoles.”

[7:6]  ⁹ tn Or “comforted,” “consoled.”

[7:7]  ¹⁰ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”

[7:7]  ¹¹ tn Or “comfort,” “consolation.”

[7:7]  ¹² tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.

[7:7]  ¹³ tn Or “your grieving,” “your deep sorrow.”

[7:7]  ¹⁴ tn Or “your zeal.”

[7:8]  ¹⁵ tn Grk “if I grieved you.”

[7:8]  ¹⁶ sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.

[7:8]  ¹⁷ tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.

[7:8]  ¹⁸ tn Grk “I did regret”; the direct object “it” must be supplied from the context.

[7:8]  ¹⁹ tc A few important mss (Ì^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 Ï sy bo). Even though Ì^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepwn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.

[7:8]  ²⁰ tn Grk “my letter grieved you.”

[7:9]  ²¹ tn Grk “were grieved” (so also twice later in the verse).

[7:9]  ²² tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.

[7:9]  ²³ tn Grk “so that you did not suffer loss.”

[5:4]  ²⁴ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ²⁵ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ²⁶ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ²⁷ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[16:22]  ²⁸ tn Or “distress.”

[16:22]  ²⁹ 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.

[5:41]  ³⁰ 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]  ³¹ sn The name refers to the name of Jesus (cf. 3 John 7).

[16:25]  ³² 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]  ³³ 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]  ³⁴ tn The words “the rest of” are not in the Greek text, but are implied.

[5:2]  ³⁵ tn Or “exult, boast.”

[5:3]  ³⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[9:2]  ³⁷ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[15:13]  ³⁸ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[4:1]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:8]  ⁴⁰ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ⁴¹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  ⁴² tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ⁴³ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁴⁴ tn Or “based on faith.”

[3:10]  ⁴⁵ tn The articular infinitive τοῦ γνῶναι (tou gnwnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).

[3:10]  ⁴⁶ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[10:34]  ⁴⁷ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ⁴⁸ tn Grk “you yourselves.”

[1:2]  ⁴⁹ 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]  ⁵⁰ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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.

[1:8]  ⁵⁴ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[4:13]  ⁵⁵ tn Or “city.”