Mazmur 37:7

37:7 Wait patiently for the Lord! ¹ 

Wait confidently ²  for him!

Do not fret over the apparent success of a sinner, ³ 

a man who carries out wicked schemes!

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁴  the word, cling to it ⁵  with an honest and good ⁶  heart, and bear fruit with steadfast endurance. ⁷ 

Lukas 21:19

21:19 By your endurance ⁸  you will gain ⁹  your lives. ¹⁰ 

Roma 2:7

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

Roma 5:3-4

5:3 Not ¹¹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope.

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹² 

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Kolose 1:4

1:4 since ¹³  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁴  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Kolose 1:4

1:4 since ²¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 3:5

3:5 So put to death whatever in your nature belongs to the earth: ²²  sexual immorality, impurity, shameful passion, ²³  evil desire, and greed which is idolatry.

Ibrani 6:12

6:12 so that you may not be sluggish, ²⁴  but imitators of those who through faith and perseverance inherit the promises.

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

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,

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 5:7-10

Patience in Suffering

5:7 So be patient, brothers and sisters, ²⁸  until the Lord’s return. ²⁹  Think of how the farmer waits ³⁰  for the precious fruit of the ground and is patient ³¹  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. 5:9 Do not grumble against one another, brothers and sisters, ³²  so that you may not be judged. See, the judge stands before the gates! ³³  5:10 As an example of suffering and patience, brothers and sisters, ³⁴  take the prophets who spoke in the Lord’s name.

Wahyu 1:9

1:9 I, John, your brother and the one who shares ³⁵  with you in the persecution, kingdom, and endurance that ³⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³⁷ 

Wahyu 2:2

2:2 ‘I know your works as well as your ³⁸  labor and steadfast endurance, and that you cannot tolerate ³⁹  evil. You have even put to the test ⁴⁰  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁴¹ 

then by the sword he must be killed.

This ⁴²  requires steadfast endurance ⁴³  and faith from the saints.

Wahyu 14:12

14:12 This requires ⁴⁴  the steadfast endurance ⁴⁵  of the saints – those who obey ⁴⁶  God’s commandments and hold to ⁴⁷  their faith in Jesus. ⁴⁸ 

[37:7]  ¹ tn Heb “Be quiet before the Lord!”

[37:7]  ² tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ³ tn Heb “over one who causes his way to be successful.”

[8:15]  ⁴ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁵ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁶ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁷ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[21:19]  ⁸ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁹ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ¹⁰ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[5:3]  ¹¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:25]  ¹² tn Or “perseverance.”

[1:4]  ¹³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:11]  ¹⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ¹⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:2]  ¹⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁸ 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).

[1:2]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:4]  ²¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[3:5]  ²² tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ²³ tn Or “lust.”

[6:12]  ²⁴ tn Or “dull.”

[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.”

[5:7]  ²⁸ 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]  ²⁹ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³⁰ tn Grk “Behold! The farmer waits.”

[5:7]  ³¹ tn Grk “being patient.”

[5:9]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³³ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:10]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:9]  ³⁵ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ³⁶ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ³⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[2:2]  ³⁸ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ³⁹ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ⁴⁰ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[13:10]  ⁴¹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁴² tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ⁴³ tn Or “perseverance.”

[14:12]  ⁴⁴ tn Grk “Here is.”

[14:12]  ⁴⁵ tn Or “the perseverance.”

[14:12]  ⁴⁶ tn Grk “who keep.”

[14:12]  ⁴⁷ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴⁸ 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.”