Hebrews 6:15

6:15 And so by persevering, Abraham ¹  inherited the promise.

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Psalms 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!

Psalms 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.

Matthew 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matthew 24:13

24:13 But the person who endures to the end will be saved. ⁸ 

Luke 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁹  the word, cling to it ¹⁰  with an honest and good ¹¹  heart, and bear fruit with steadfast endurance. ¹² 

Luke 21:19

21:19 By your endurance ¹³  you will gain ¹⁴  your lives. ¹⁵ 

Romans 2:7

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

Romans 5:3-4

5:3 Not ¹⁶  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope.

Romans 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹⁷ 

Romans 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 ¹⁸  in accordance with Christ Jesus,

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁹ 

Colossians 1:7

1:7 You learned the gospel ²⁰  from Epaphras, our dear fellow slave ²¹  – a ²²  faithful minister of Christ on our ²³  behalf –

Galatians 6:9

6:9 So we must not grow weary ²⁴  in doing good, for in due time we will reap, if we do not give up. ²⁵ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁶  all patience and steadfastness, joyfully

Colossians 1:1

Salutation

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

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

James 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.

James 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ²⁹  until the Lord’s return. ³⁰  Think of how the farmer waits ³¹  for the precious fruit of the ground and is patient ³²  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, ³³  so that you may not be judged. See, the judge stands before the gates! ³⁴  5:10 As an example of suffering and patience, brothers and sisters, ³⁵  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ³⁶  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. ³⁷ 

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ³⁸ 

then by the sword he must be killed.

This ³⁹  requires steadfast endurance ⁴⁰  and faith from the saints.

Revelation 14:12

14:12 This requires ⁴¹  the steadfast endurance ⁴²  of the saints – those who obey ⁴³  God’s commandments and hold to ⁴⁴  their faith in Jesus. ⁴⁵ 

[6:15]  ¹ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[12:1]  ² tn Grk “having such a great cloud of witnesses surrounding us.”

[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).

[24:13]  ⁸ 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]  ⁹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹⁰ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹¹ 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]  ¹² 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]  ¹³ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:25]  ¹⁷ tn Or “perseverance.”

[15:5]  ¹⁸ tn Grk “grant you to think the same among one another.”

[15:1]  ¹⁹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:7]  ²⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ²² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ²³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[6:9]  ²⁴ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ²⁵ 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).

[1:11]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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).

[5:7]  ²⁹ 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]  ³⁰ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³¹ tn Grk “Behold! The farmer waits.”

[5:7]  ³² tn Grk “being patient.”

[5:9]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³⁴ 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]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ³⁶ tn Grk “Behold! We regard…”

[5:11]  ³⁷ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[13:10]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “perseverance.”

[14:12]  ⁴¹ tn Grk “Here is.”

[14:12]  ⁴² tn Or “the perseverance.”

[14:12]  ⁴³ tn Grk “who keep.”

[14:12]  ⁴⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴⁵ 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.”