Roma 8:24-25

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹ 

Ayub 17:9

17:9 But the righteous man holds to his way,

and the one with clean hands grows stronger. ² 

Mazmur 27:14

27:14 Rely ³  on the Lord!

Be strong and confident! ⁴ 

Rely on the Lord!

Mazmur 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ⁵ 

Mazmur 37:34

37:34 Rely ⁶  on the Lord! Obey his commands! ⁷ 

Then he will permit you ⁸  to possess the land;

you will see the demise of evil men. ⁹ 

Ratapan 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ¹⁰  in him,

to the one ¹¹  who seeks him.

3:26 It is good to wait patiently ¹² 

for deliverance from the Lord. ¹³ 

Matius 24:12-13

24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. ¹⁴ 

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹⁵  the word, cling to it ¹⁶  with an honest and good ¹⁷  heart, and bear fruit with steadfast endurance. ¹⁸ 

Yohanes 6:66-69

Peter’s Confession

6:66 After this many of his disciples quit following him ¹⁹  and did not accompany him ²⁰  any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ²¹  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ²²  have come to believe and to know ²³  that you are the Holy One of God!” ²⁴ 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ²⁵  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 6:9

6:9 So we must not grow weary ²⁸  in doing good, for in due time we will reap, if we do not give up. ²⁹ 

Galatia 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Titus 1:7-8

1:7 For the overseer ³⁰  must be blameless as one entrusted with God’s work, ³¹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 6:12

6:12 so that you may not be sluggish, ³²  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 6:15

6:15 And so by persevering, Abraham ³³  inherited the promise.

Ibrani 10:35-36

10:35 So do not throw away your confidence, because it ³⁴  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ³⁵ 

Yakobus 5:7-8

Patience in Suffering

5:7 So be patient, brothers and sisters, ³⁶  until the Lord’s return. ³⁷  Think of how the farmer waits ³⁸  for the precious fruit of the ground and is patient ³⁹  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.

Wahyu 2:10-11

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁴⁰  into prison so you may be tested, ⁴¹  and you will experience suffering ⁴²  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴³  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁴⁴  will in no way be harmed by the second death.’

[8:25]  ¹ tn Or “perseverance.”

[17:9]  ² tn The last two words are the imperfect verb יֹסִיף (yosif) which means “he adds,” and the abstract noun “energy, strength.” This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. “he increases strength.”

[27:14]  ³ tn Or “wait.”

[27:14]  ⁴ tn Heb “be strong and let your heart be confident.”

[37:3]  ⁵ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:34]  ⁶ tn Or “wait.”

[37:34]  ⁷ tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34]  ⁸ tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34]  ⁹ tn Heb “when evil men are cut off you will see.”

[3:25]  ¹⁰ tn Heb “wait for him”

[3:25]  ¹¹ tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

[3:26]  ¹² tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

[3:26]  ¹³ tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”

[24:13]  ¹⁴ sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

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

[8:15]  ¹⁶ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁷ 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]  ¹⁸ 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.

[6:66]  ¹⁹ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ²⁰ tn Grk “were not walking with him.”

[6:67]  ²¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[6:69]  ²² tn Grk “And we.”

[6:69]  ²³ sn See 1 John 4:16.

[6:69]  ²⁴ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[6:1]  ²⁵ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ²⁶ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:9]  ²⁸ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ²⁹ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

[1:7]  ³⁰ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³¹ tn Grk “as God’s steward.”

[6:12]  ³² tn Or “dull.”

[6:15]  ³³ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[10:35]  ³⁴ tn Grk “which,” but showing the reason.

[10:36]  ³⁵ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[5:7]  ³⁶ 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]  ³⁷ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³⁸ tn Grk “Behold! The farmer waits.”

[5:7]  ³⁹ tn Grk “being patient.”

[2:10]  ⁴⁰ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴¹ tn Or “tempted.”

[2:10]  ⁴² tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴³ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:11]  ⁴⁴ tn Or “who is victorious”; traditionally, “who overcomes.”