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 ¹  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. ² 

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.

Mazmur 37:7

37:7 Wait patiently for the Lord! ³ 

Wait confidently ⁴  for him!

Do not fret over the apparent success of a sinner, ⁵ 

a man who carries out wicked schemes!

Mazmur 40:1

Psalm 40 ⁶ 

For the music director; By David, a psalm.

40:1 I relied completely ⁷  on the Lord,

and he turned toward me

and heard my cry for help.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁸  the word, cling to it ⁹  with an honest and good ¹⁰  heart, and bear fruit with steadfast endurance. ¹¹ 

Lukas 21:19

21:19 By your endurance ¹²  you will gain ¹³  your lives. ¹⁴ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁵  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ¹⁶  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 ¹⁷  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 ¹⁸  brothers and sisters ¹⁹  in Christ, at Colossae. Grace and peace to you ²⁰  from God our Father! ²¹ 

Kolose 1:4

1:4 since ²²  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: ²³  sexual immorality, impurity, shameful passion, ²⁴  evil desire, and greed which is idolatry.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁵ 

Titus 3:10

3:10 Reject a divisive person after one or two warnings.

Ibrani 6:12

6:12 so that you may not be sluggish, ²⁶  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 6:15

6:15 And so by persevering, Abraham ²⁷  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. ²⁸ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²⁹  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

Patience in Suffering

5:7 So be patient, brothers and sisters, ³⁰  until the Lord’s return. ³¹  Think of how the farmer waits ³²  for the precious fruit of the ground and is patient ³³  for it until it receives the early and late rains.

Yakobus 5:10-11

5:10 As an example of suffering and patience, brothers and sisters, ³⁴  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ³⁵  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. ³⁶ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³⁷  over the miseries that are coming on you.

Pengkhotbah 2:19-20

2:19 Who knows if he will be a wise man or a fool?

Yet ³⁸  he will be master over all the fruit of ³⁹  my labor ⁴⁰ 

for which I worked so wisely ⁴¹  on earth! ⁴² 

This also is futile!

2:20 So I began to despair ⁴³  about all the fruit of ⁴⁴  my labor ⁴⁵ 

for which I worked so hard ⁴⁶  on earth. ⁴⁷ 

Pengkhotbah 2:2

2:2 I said of partying, ⁴⁸  “It is folly,”

and of self-indulgent pleasure, ⁴⁹  “It accomplishes nothing!” ⁵⁰ 

Pengkhotbah 1:6

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

round and round ⁵¹  the wind goes and on its rounds it returns. ⁵² 

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, ⁵³ 

then by the sword he must be killed.

This ⁵⁴  requires steadfast endurance ⁵⁵  and faith from the saints.

[5:3]  ¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:25]  ² tn Or “perseverance.”

[37:7]  ³ tn Heb “Be quiet before the Lord!”

[37:7]  ⁴ 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]  ⁵ tn Heb “over one who causes his way to be successful.”

[40:1]  ⁶ 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]  ⁷ 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).

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

[8:15]  ⁹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁰ 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]  ¹¹ 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]  ¹² sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹³ 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]  ¹⁴ 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.

[1:11]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “Grace to you and peace.”

[1:2]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Or “lust.”

[1:2]  ²⁵ tn Grk “before eternal ages.”

[6:12]  ²⁶ tn Or “dull.”

[6:15]  ²⁷ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[10:36]  ²⁸ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[12:1]  ²⁹ tn Grk “having such a great cloud of witnesses surrounding us.”

[5:7]  ³⁰ 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]  ³¹ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³² tn Grk “Behold! The farmer waits.”

[5:7]  ³³ tn Grk “being patient.”

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

[5:11]  ³⁵ tn Grk “Behold! We regard…”

[5:11]  ³⁶ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:1]  ³⁷ tn Or “wail”; Grk “crying aloud.”

[2:19]  ³⁸ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ³⁹ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ⁴⁰ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ⁴¹ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ⁴² tn Heb “under the sun.”

[2:20]  ⁴³ tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.

[2:20]  ⁴⁴ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:20]  ⁴⁵ tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).

[2:20]  ⁴⁶ tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.

[2:20]  ⁴⁷ tn Heb “under the sun.”

[2:2]  ⁴⁸ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

[2:2]  ⁴⁹ tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

[2:2]  ⁵⁰ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

[1:6]  ⁵¹ 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]  ⁵² 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).

[13:10]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Or “perseverance.”