Ibrani 6:15

6:15 And so by persevering, Abraham ¹  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. ² 

Matius 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.

Matius 24:13

24:13 But the person who endures to the end will be saved. ³ 

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁴  the word, cling to it ⁵  with an honest and good ⁶  heart, and bear fruit with steadfast endurance. ⁷ 

Roma 2:7

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

Roma 5:3-5

5:3 Not ⁸  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ⁹  has been poured out ¹⁰  in our hearts through the Holy Spirit who was given to us.

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. ¹¹ 

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Yakobus 1:3

1:3 because you know that the testing of your faith produces endurance.

Yakobus 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ¹²  until the Lord’s return. ¹³  Think of how the farmer waits ¹⁴  for the precious fruit of the ground and is patient ¹⁵  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, ¹⁶  so that you may not be judged. See, the judge stands before the gates! ¹⁷  5:10 As an example of suffering and patience, brothers and sisters, ¹⁸  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ¹⁹  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. ²⁰ 

Yakobus 5:2

5:2 Your riches have rotted and your clothing has become moth-eaten.

Pengkhotbah 1:6

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

round and round ²¹  the wind goes and on its rounds it returns. ²² 

Wahyu 1:9

1:9 I, John, your brother and the one who shares ²³  with you in the persecution, kingdom, and endurance that ²⁴  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ²⁵ 

Wahyu 3:10

3:10 Because you have kept ²⁶  my admonition ²⁷  to endure steadfastly, ²⁸  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.

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, ²⁹ 

then by the sword he must be killed.

This ³⁰  requires steadfast endurance ³¹  and faith from the saints.

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

[10:36]  ² tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[24:13]  ³ 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]  ⁴ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁵ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁶ 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]  ⁷ 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.

[5:3]  ⁸ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ⁹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:25]  ¹¹ tn Or “perseverance.”

[5:7]  ¹² 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]  ¹³ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ¹⁴ tn Grk “Behold! The farmer waits.”

[5:7]  ¹⁵ tn Grk “being patient.”

[5:9]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ¹⁷ 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]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ¹⁹ tn Grk “Behold! We regard…”

[5:11]  ²⁰ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[1:6]  ²¹ 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]  ²² 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).

[1:9]  ²³ 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]  ²⁴ 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]  ²⁵ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:10]  ²⁶ 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]  ²⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[13:10]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “perseverance.”