Revelation 3:10

3:10 Because you have kept ¹  my admonition ²  to endure steadfastly, ³  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.

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, ⁴ 

then by the sword he must be killed.

This ⁵  requires steadfast endurance ⁶  and faith from the saints.

Revelation 14:12

14:12 This requires ⁷  the steadfast endurance ⁸  of the saints – those who obey ⁹  God’s commandments and hold to ¹⁰  their faith in Jesus. ¹¹ 

Romans 2:7-8

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ¹²  wrath and anger to those who live in selfish ambition ¹³  and do not obey the truth but follow ¹⁴  unrighteousness.

Romans 5:3-4

5:3 Not ¹⁵  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. ¹⁶ 

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁷  in Christ Jesus has set you ¹⁸  free from the law of sin and death.

Romans 1:4-5

1:4 who was appointed the Son-of-God-in-power ¹⁹  according to the Holy Spirit ²⁰  by the resurrection ²¹  from the dead, Jesus Christ our Lord. 1:5 Through him ²²  we have received grace and our apostleship ²³  to bring about the obedience ²⁴  of faith ²⁵  among all the Gentiles on behalf of his name.

Romans 3:5

3:5 But if our unrighteousness demonstrates ²⁶  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²⁷  (I am speaking in human terms.) ²⁸ 

Hebrews 10:36

10:36 For you need endurance in order to do God’s will and so receive what is promised. ²⁹ 

James 5:7-8

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. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near.

[3:10]  ¹ 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]  ² tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

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

[13:10]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “perseverance.”

[14:12]  ⁷ tn Grk “Here is.”

[14:12]  ⁸ tn Or “the perseverance.”

[14:12]  ⁹ tn Grk “who keep.”

[14:12]  ¹⁰ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹¹ 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.”

[2:8]  ¹² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ¹³ tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹⁴ tn Grk “are persuaded by, obey.”

[5:3]  ¹⁵ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:25]  ¹⁶ tn Or “perseverance.”

[8:2]  ¹⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:4]  ¹⁹ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ²⁰ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ²¹ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[1:5]  ²² tn Grk “through whom.”

[1:5]  ²³ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ²⁴ tn Grk “and apostleship for obedience.”

[1:5]  ²⁵ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[3:5]  ²⁶ tn Or “shows clearly.”

[3:5]  ²⁷ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²⁸ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

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

[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.”