Psalms 119:67

119:67 Before I was afflicted I used to stray off, ¹ 

but now I keep your instructions. ² 

Psalms 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

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.

Romans 5:3-5

5:3 Not ³  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ⁴  has been poured out ⁵  in our hearts through the Holy Spirit who was given to us.

Philippians 1:19

1:19 for I know that this will turn out for my deliverance ⁶  through your prayers and the help of the Spirit of Jesus Christ.

Philippians 1:2

1:2 Grace and peace to you ⁷  from God our Father and the Lord Jesus Christ!

Philippians 1:4

1:4 I always pray with joy in my every prayer for all of you

Philippians 1:6

1:6 For I am sure of this very thing, ⁸  that the one ⁹  who began a good work in ¹⁰  you will perfect it ¹¹  until the day of Christ Jesus.

Hebrews 12:10-11

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ¹²  But later it produces the fruit of peace and righteousness ¹³  for those trained by it.

James 1:3-4

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 1:12

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.

[119:67]  ¹ tn Heb “before I suffered, I was straying off.”

[119:67]  ² tn Heb “your word.”

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

[5:5]  ⁴ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁵ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[1:19]  ⁶ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:2]  ⁷ tn Grk “Grace to you and peace.”

[1:6]  ⁸ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ⁹ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹⁰ tn Or “among.”

[1:6]  ¹¹ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[12:11]  ¹² tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ¹³ tn Grk “the peaceful fruit of righteousness.”

[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.