1 Samuel 27:1

David Aligns Himself with the Philistines

27:1 David thought to himself, ¹  “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.”

Ayub 4:5

4:5 But now the same thing ²  comes to you,

and you are discouraged; ³ 

it strikes you,

and you are terrified. ⁴ 

Yesaya 40:28-31

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ⁵ 

He does not get tired or weary;

there is no limit to his wisdom. ⁶ 

40:29 He gives strength to those who are tired;

to the ones who lack power, he gives renewed energy.

40:30 Even youths get tired and weary;

even strong young men clumsily stumble. ⁷ 

40:31 But those who wait for the Lord’s help ⁸  find renewed strength;

they rise up as if they had eagles’ wings, ⁹ 

they run without growing weary,

they walk without getting tired.

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ¹⁰ ) ¹¹ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹² 

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Efesus 3:13

3:13 For this reason I ask you ¹³  not to lose heart because of what I am suffering for you, ¹⁴  which ¹⁵  is your glory. ¹⁶ 

Ibrani 12:3-5

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. 12:4 You have not yet resisted to the point of bloodshed ¹⁷  in your struggle against sin. 12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ¹⁸  the Lord’s discipline

or give up when he corrects ¹⁹  you.

Wahyu 2:3

2:3 I am also aware ²⁰  that you have persisted steadfastly, ²¹  endured much for the sake of my name, and have not grown weary.

Wahyu 2:13

2:13 ‘I know ²²  where you live – where Satan’s throne is. Yet ²³  you continue to cling ²⁴  to my name and you have not denied your ²⁵  faith in me, ²⁶  even in the days of Antipas, my faithful witness, ²⁷  who was killed in your city ²⁸  where Satan lives.

[27:1]  ¹ tn Heb “said to his heart.”

[4:5]  ² tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.

[4:5]  ³ tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).

[4:5]  ⁴ tn This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.

[40:28]  ⁵ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ⁶ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[40:30]  ⁷ tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.

[40:31]  ⁸ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ⁹ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[4:8]  ¹⁰ tn Grk “buy food.”

[4:8]  ¹¹ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:2]  ¹² sn This is a parenthetical note by the author.

[3:13]  ¹³ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ¹⁴ tn Grk “my trials on your behalf.”

[3:13]  ¹⁵ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ¹⁶ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[12:4]  ¹⁷ tn Grk “until blood.”

[12:5]  ¹⁸ tn Or “disregard,” “think little of.”

[12:5]  ¹⁹ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:3]  ²⁰ 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 am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ²¹ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:13]  ²² tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ²³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁴ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁵ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ²⁶ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁷ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ²⁸ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.