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 13:28

13:28 There will be weeping and gnashing of teeth ¹  when you see Abraham, Isaac, Jacob, ²  and all the prophets in the kingdom of God ³  but you yourselves thrown out. ⁴ 

Luke 16:31

16:31 He ⁵  replied to him, ‘If they do not respond to ⁶  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ⁷ 

Acts 10:43

10:43 About him all the prophets testify, ⁸  that everyone who believes in him receives forgiveness of sins ⁹  through his name.”

James 5:10

5:10 As an example of suffering and patience, brothers and sisters, ¹⁰  take the prophets who spoke in the Lord’s name.

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹¹  over the miseries that are coming on you.

James 1:10-12

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ¹²  1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. ¹³  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one ¹⁴  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁵  promised to those who love him.

James 1:2

Joy in Trials

1:2 My brothers and sisters, ¹⁶  consider it nothing but joy ¹⁷  when you fall into all sorts of trials,

James 1:21

1:21 So put away all filth and evil excess and humbly ¹⁸  welcome the message implanted within you, which is able to save your souls.

James 1:2

Joy in Trials

1:2 My brothers and sisters, ¹⁹  consider it nothing but joy ²⁰  when you fall into all sorts of trials,

James 3:2

3:2 For we all stumble ²¹  in many ways. If someone does not stumble ²²  in what he says, ²³  he is a perfect individual, ²⁴  able to control the entire body as well.

[13:28]  ¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ² tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁴ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[16:31]  ⁵ tn Here δέ (de) has not been translated.

[16:31]  ⁶ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ⁷ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[10:43]  ⁸ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[5:10]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:1]  ¹¹ tn Or “wail”; Grk “crying aloud.”

[1:10]  ¹² tn Grk “a flower of grass.”

[1:11]  ¹³ tn Or “perishes,” “is destroyed.”

[1:12]  ¹⁴ 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]  ¹⁵ 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.

[1:2]  ¹⁶ 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]  ¹⁷ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:21]  ¹⁸ tn Or “with meekness.”

[1:2]  ¹⁹ 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]  ²⁰ tn Grk “all joy,” “full joy,” or “greatest joy.”

[3:2]  ²¹ tn Or “fail.”

[3:2]  ²² tn Or “fail.”

[3:2]  ²³ tn Grk “in speech.”

[3:2]  ²⁴ tn 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).