Wahyu 1:9

1:9 I, John, your brother and the one who shares ¹  with you in the persecution, kingdom, and endurance that ²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³ 

Wahyu 3:10

3:10 Because you have kept ⁴  my admonition ⁵  to endure steadfastly, ⁶  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Mazmur 37:7

37:7 Wait patiently for the Lord! ⁷ 

Wait confidently ⁸  for him!

Do not fret over the apparent success of a sinner, ⁹ 

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 ¹⁰  the word, cling to it ¹¹  with an honest and good ¹²  heart, and bear fruit with steadfast endurance. ¹³ 

Lukas 21:19

21:19 By your endurance ¹⁴  you will gain ¹⁵  your lives. ¹⁶ 

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 ¹⁷  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. ¹⁸ 

Roma 12:12

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

Roma 15:4-5

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. 15:5 Now may the God of endurance and comfort give you unity with one another ¹⁹  in accordance with Christ Jesus,

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁰  all patience and steadfastness, joyfully

Kolose 1:2

1:2 to the saints, the faithful ²¹  brothers and sisters ²²  in Christ, at Colossae. Grace and peace to you ²³  from God our Father! ²⁴ 

Kolose 3:5

3:5 So put to death whatever in your nature belongs to the earth: ²⁵  sexual immorality, impurity, shameful passion, ²⁶  evil desire, and greed which is idolatry.

Ibrani 6:12

6:12 so that you may not be sluggish, ²⁷  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 6:15

6:15 And so by persevering, Abraham ²⁸  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. ²⁹ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ³⁰  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 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ³¹  until the Lord’s return. ³²  Think of how the farmer waits ³³  for the precious fruit of the ground and is patient ³⁴  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, ³⁵  so that you may not be judged. See, the judge stands before the gates! ³⁶  5:10 As an example of suffering and patience, brothers and sisters, ³⁷  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ³⁸  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ³⁹ 

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 ⁴⁰  the wind goes and on its rounds it returns. ⁴¹ 

[1:9]  ¹ 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]  ² 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]  ³ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:10]  ⁴ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ⁵ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ⁶ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

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

[37:7]  ⁸ 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]  ⁹ tn Heb “over one who causes his way to be successful.”

[8:15]  ¹⁰ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹¹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹² 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]  ¹³ 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]  ¹⁴ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:25]  ¹⁸ tn Or “perseverance.”

[15:5]  ¹⁹ tn Grk “grant you to think the same among one another.”

[1:11]  ²⁰ 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.

[1:2]  ²¹ 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]  ²² 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]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ 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.

[3:5]  ²⁵ 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]  ²⁶ tn Or “lust.”

[6:12]  ²⁷ tn Or “dull.”

[6:15]  ²⁸ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[10:36]  ²⁹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[12:1]  ³⁰ tn Grk “having such a great cloud of witnesses surrounding us.”

[5:7]  ³¹ 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]  ³² tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³³ tn Grk “Behold! The farmer waits.”

[5:7]  ³⁴ tn Grk “being patient.”

[5:9]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³⁶ 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]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ³⁸ tn Grk “Behold! We regard…”

[5:11]  ³⁹ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[1:6]  ⁴⁰ 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]  ⁴¹ 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).