Psalms 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ¹ 

One may experience sorrow during the night,

but joy arrives in the morning. ² 

Psalms 30:11

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ³ 

Psalms 40:1-3

Psalm 40 ⁴ 

For the music director; By David, a psalm.

40:1 I relied completely ⁵  on the Lord,

and he turned toward me

and heard my cry for help.

40:2 He lifted me out of the watery pit, ⁶ 

out of the slimy mud. ⁷ 

He placed my feet on a rock

and gave me secure footing. ⁸ 

40:3 He gave me reason to sing a new song, ⁹ 

praising our God. ¹⁰ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ¹¹ 

Psalms 97:11

97:11 The godly bask in the light;

the morally upright experience joy. ¹² 

Psalms 126:5-6

126:5 Those who shed tears as they plant

will shout for joy when they reap the harvest. ¹³ 

126:6 The one who weeps as he walks along, carrying his bag ¹⁴  of seed,

will certainly come in with a shout of joy, carrying his sheaves of grain. ¹⁵ 

Isaiah 12:1

12:1 At that time ¹⁶  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Isaiah 25:8-9

25:8 he will swallow up death permanently. ¹⁷ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ¹⁸ 

25:9 At that time they will say, ¹⁹ 

“Look, here ²⁰  is our God!

We waited for him and he delivered us.

Here ²¹  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Isaiah 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ²²  instead of mourning,

a garment symbolizing praise, ²³  instead of discouragement. ²⁴ 

They will be called oaks of righteousness, ²⁵ 

trees planted by the Lord to reveal his splendor. ²⁶ 

Isaiah 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ²⁷ 

Your countrymen, ²⁸  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ²⁹ 

But they will be put to shame.

Jeremiah 31:9-14

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ³⁰ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ³¹ 

I will do this because I am Israel’s father;

Ephraim ³²  is my firstborn son.’”

31:10 Hear what the Lord has to say, O nations.

Proclaim it in the faraway lands along the sea.

Say, “The one who scattered Israel will regather them.

He will watch over his people like a shepherd watches over his flock.”

31:11 For the Lord will rescue the descendants of Jacob.

He will secure their release ³³  from those who had overpowered them. ³⁴ 

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ³⁵  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

31:13 The Lord says, ³⁶  “At that time young women will dance and be glad.

Young men and old men will rejoice. ³⁷ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

31:14 I will provide the priests with abundant provisions. ³⁸ 

My people will be filled to the full with the good things I provide.”

Jeremiah 31:25

31:25 I will fully satisfy the needs of those who are weary

and fully refresh the souls of those who are faint. ³⁹ 

Matthew 5:4

5:4 “Blessed are those who mourn, for they will be comforted. ⁴⁰ 

Luke 6:21

6:21 “Blessed are you who hunger ⁴¹  now, for you will be satisfied. ⁴² 

“Blessed are you who weep now, for you will laugh. ⁴³ 

Acts 2:46-47

2:46 Every day ⁴⁴  they continued to gather together by common consent in the temple courts, ⁴⁵  breaking bread from ⁴⁶  house to house, sharing their food with glad ⁴⁷  and humble hearts, ⁴⁸  2:47 praising God and having the good will ⁴⁹  of all the people. And the Lord was adding to their number every day ⁵⁰  those who were being saved.

Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ⁵¹  to suffer dishonor for the sake of the name. ⁵² 

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 ⁵³  in the hope of God’s glory. 5:3 Not ⁵⁴  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Romans 5:11

5:11 Not ⁵⁵  only this, but we also rejoice ⁵⁶  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁵⁷  in the hope of God’s glory.

Colossians 1:10

1:10 so that you may live ⁵⁸  worthily of the Lord and please him in all respects ⁵⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Galatians 5:22

5:22 But the fruit of the Spirit ⁶⁰  is love, ⁶¹  joy, peace, patience, kindness, goodness, faithfulness, ⁶² 

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁶³  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁶⁴  of slavery.

Galatians 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ⁶⁵  who called you by the grace of Christ ⁶⁶  and are following ⁶⁷  a different ⁶⁸  gospel –

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 2:16-17

2:16 yet we know ⁶⁹  that no one ⁷⁰  is justified by the works of the law ⁷¹  but by the faithfulness of Jesus Christ. ⁷²  And ⁷³  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁷⁴  and not by the works of the law, because by the works of the law no one ⁷⁵  will be justified. 2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ⁷⁶  sin? Absolutely not!

James 1:2

Joy in Trials

1:2 My brothers and sisters, ⁷⁷  consider it nothing but joy ⁷⁸  when you fall into all sorts of trials,

James 1:1

Salutation

1:1 From James, ⁷⁹  a slave ⁸⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁸¹  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, ⁸²  unstable in all his ways.

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁸³  and to cause you to stand, rejoicing, ⁸⁴  without blemish ⁸⁵  before his glorious presence, ⁸⁶ 

Revelation 7:14-17

7:14 So ⁸⁷  I said to him, “My lord, you know the answer.” ⁸⁸  Then ⁸⁹  he said to me, “These are the ones who have come out of the great tribulation. They ⁹⁰  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁹¹  him day and night in his temple, and the one seated on the throne will shelter them. ⁹²  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁹³  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁹⁴ 

[30:5]  ¹ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ² tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[30:11]  ³ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[40:1]  ⁴ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ⁵ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[40:2]  ⁶ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ⁷ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ⁸ tn Heb “he established my footsteps.”

[40:3]  ⁹ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ¹⁰ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ¹¹ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[97:11]  ¹² tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.

[126:5]  ¹³ sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.

[126:6]  ¹⁴ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

[126:6]  ¹⁵ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[12:1]  ¹⁶ tn Or “in that day” (KJV).

[25:8]  ¹⁷ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ¹⁸ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[25:9]  ¹⁹ tn Heb “and one will say in that day.”

[25:9]  ²⁰ tn Heb “this [one].”

[25:9]  ²¹ tn Heb “this [one].”

[61:3]  ²² tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ²³ tn Heb “garment of praise.”

[61:3]  ²⁴ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ²⁵ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ²⁶ tn Heb “a planting of the Lord to reveal splendor.”

[66:5]  ²⁷ tn Heb “who tremble at his word.”

[66:5]  ²⁸ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ²⁹ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[31:9]  ³⁰ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ³¹ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ³² sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:11]  ³³ sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.

[31:11]  ³⁴ tn Heb “from the hand/power of the one too strong for him.”

[31:12]  ³⁵ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:13]  ³⁶ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ³⁷ tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[31:14]  ³⁸ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[31:25]  ³⁹ tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).

[5:4]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[2:46]  ⁴⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁴⁵ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁴⁶ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴⁷ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁴⁸ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁴⁹ tn Or “the favor.”

[2:47]  ⁵⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[5:41]  ⁵¹ 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]  ⁵² sn The name refers to the name of Jesus (cf. 3 John 7).

[5:2]  ⁵³ tn Or “exult, boast.”

[5:3]  ⁵⁴ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁵⁵ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁵⁶ tn Or “exult, boast.”

[5:2]  ⁵⁷ tn Or “exult, boast.”

[1:10]  ⁵⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁵⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[5:22]  ⁶⁰ tn That is, the fruit the Spirit produces.

[5:22]  ⁶¹ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁶² tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:1]  ⁶³ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁶⁴ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:6]  ⁶⁵ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

[1:6]  ⁶⁶ tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

[1:6]  ⁶⁷ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁶⁸ tn Grk “another.”

[2:16]  ⁶⁹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁷⁰ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁷¹ sn The law is a reference to the law of Moses.

[2:16]  ⁷² tn Or “faith in Jesus 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 v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) 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.

[2:16]  ⁷³ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ⁷⁴ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁷⁵ tn Or “no human being”; Grk “flesh.”

[2:17]  ⁷⁶ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[1:2]  ⁷⁷ 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]  ⁷⁸ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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).

[1:24]  ⁸³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁸⁴ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁸⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁸⁶ tn Or “in the presence of his glory,” “before his glory.”

[7:14]  ⁸⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁸⁸ 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]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁹⁰ 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.

[7:15]  ⁹¹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁹² tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁹³ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁹⁴ sn An allusion to Isa 25:8.