Ibrani 6:15

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

Ibrani 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

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. ² 

Markus 4:17

4:17 But ³  they have no root in themselves and do not endure. ⁴  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 13:13

13:13 You will be hated by everyone because of my name. ⁵  But the one who endures to the end will be saved. ⁶ 

Markus 13:1

The Destruction of the Temple

13:1 Now ⁷  as Jesus ⁸  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁹ 

Kolose 1:7

1:7 You learned the gospel ¹⁰  from Epaphras, our dear fellow slave ¹¹  – a ¹²  faithful minister of Christ on our ¹³  behalf –

Yakobus 5:11

5:11 Think of how we regard ¹⁴  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. ¹⁵ 

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

[24:13]  ² 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.

[4:17]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁴ tn Grk “are temporary.”

[13:13]  ⁵ sn See 1 Cor 1:25-31.

[13:13]  ⁶ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[13:1]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:7]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[5:11]  ¹⁴ tn Grk “Behold! We regard…”

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