2 Corinthians 12:12

12:12 Indeed, the signs of an apostle were performed among you with great perseverance ¹  by signs and wonders and powerful deeds. ² 

Luke 21:19

21:19 By your endurance ³  you will gain ⁴  your lives. ⁵ 

Romans 5:3-4

5:3 Not ⁶  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁷  all patience and steadfastness, joyfully

Colossians 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:14

1:14 in whom we have redemption, ⁹  the forgiveness of sins.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:11

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

Colossians 1:2

1:2 to the saints, the faithful ¹²  brothers and sisters ¹³  in Christ, at Colossae. Grace and peace to you ¹⁴  from God our Father! ¹⁵ 

Colossians 3:10

3:10 and have been clothed with the new man ¹⁶  that is being renewed in knowledge according to the image of the one who created it.

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹⁷  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

James 5:7-10

Patience in Suffering

5:7 So be patient, brothers and sisters, ¹⁸  until the Lord’s return. ¹⁹  Think of how the farmer waits ²⁰  for the precious fruit of the ground and is patient ²¹  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, ²²  so that you may not be judged. See, the judge stands before the gates! ²³  5:10 As an example of suffering and patience, brothers and sisters, ²⁴  take the prophets who spoke in the Lord’s name.

Revelation 1:9

1:9 I, John, your brother and the one who shares ²⁵  with you in the persecution, kingdom, and endurance that ²⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ²⁷ 

Revelation 3:10

3:10 Because you have kept ²⁸  my admonition ²⁹  to endure steadfastly, ³⁰  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.

[12:12]  ¹ tn Or “patience,” “endurance.”

[12:12]  ² tn Or “and miracles.”

[21:19]  ³ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁴ 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]  ⁵ 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]  ⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[1:11]  ⁷ 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]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ⁹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:11]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “Grace to you and peace.”

[1:2]  ¹⁵ 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.

[3:10]  ¹⁶ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

[12:1]  ¹⁷ tn Grk “having such a great cloud of witnesses surrounding us.”

[5:7]  ¹⁸ 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]  ¹⁹ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ²⁰ tn Grk “Behold! The farmer waits.”

[5:7]  ²¹ tn Grk “being patient.”

[5:9]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ²³ 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]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:9]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:10]  ²⁸ 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]  ²⁹ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³⁰ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).