2 Tesalonika 3:5

3:5 Now may the Lord direct your hearts toward the love of God ¹  and the endurance of Christ. ² 

Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 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.

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ⁶ 

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁷  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁸  – which is your reasonable service.

Roma 1:3

1:3 concerning his Son who was a descendant ⁹  of David with reference to the flesh, ¹⁰ 

Roma 3:2-8

3:2 Actually, there are many advantages. ¹¹  First of all, ¹²  the Jews ¹³  were entrusted with the oracles of God. ¹⁴  3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being ¹⁵  shown up as a liar, ¹⁶  just as it is written: “so that you will be justified ¹⁷  in your words and will prevail when you are judged.” ¹⁸ 

3:5 But if our unrighteousness demonstrates ¹⁹  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²⁰  (I am speaking in human terms.) ²¹  3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances ²²  his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ²³  (Their ²⁴  condemnation is deserved!)

Ibrani 6:15

6:15 And so by persevering, Abraham ²⁵  inherited the promise.

Ibrani 10:36

10:36 For you need endurance in order to do God’s will and so receive what is promised. ²⁶ 

Ibrani 12:1-3

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²⁷  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²⁸  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.

Yakobus 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.

Yakobus 5:7-8

Patience in Suffering

5:7 So be patient, brothers and sisters, ²⁹  until the Lord’s return. ³⁰  Think of how the farmer waits ³¹  for the precious fruit of the ground and is patient ³²  for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near.

Yakobus 5:2

5:2 Your riches have rotted and your clothing has become moth-eaten.

Pengkhotbah 1:6

1:6 The wind goes to the south and circles around to the north;

round and round ³³  the wind goes and on its rounds it returns. ³⁴ 

Wahyu 14:12

14:12 This requires ³⁵  the steadfast endurance ³⁶  of the saints – those who obey ³⁷  God’s commandments and hold to ³⁸  their faith in Jesus. ³⁹ 

[3:5]  ¹ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.

[3:5]  ² tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (thn Jupomonhn tou Cristou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.

[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.

[8:25]  ⁶ tn Or “perseverance.”

[12:1]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁸ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[1:3]  ⁹ tn Grk “born of the seed” (an idiom).

[1:3]  ¹⁰ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[3:2]  ¹¹ tn Grk “much in every way.”

[3:2]  ¹² tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹³ tn Grk “they were.”

[3:2]  ¹⁴ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[3:4]  ¹⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁶ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ¹⁷ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ¹⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:5]  ¹⁹ tn Or “shows clearly.”

[3:5]  ²⁰ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²¹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:7]  ²² tn Grk “abounded unto.”

[3:8]  ²³ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ²⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[6:15]  ²⁵ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[10:36]  ²⁶ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[12:1]  ²⁷ tn Grk “having such a great cloud of witnesses surrounding us.”

[12:2]  ²⁸ sn An allusion to Ps 110:1.

[5:7]  ²⁹ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ³⁰ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³¹ tn Grk “Behold! The farmer waits.”

[5:7]  ³² tn Grk “being patient.”

[1:6]  ³³ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ³⁴ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).

[14:12]  ³⁵ tn Grk “Here is.”

[14:12]  ³⁶ tn Or “the perseverance.”

[14:12]  ³⁷ tn Grk “who keep.”

[14:12]  ³⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ³⁹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”