Filipi 1:27

1:27 Only conduct yourselves ¹  in a manner worthy of the gospel of Christ so that – whether I come and see you or whether I remain absent – I should hear that ²  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ³ 

Mazmur 27:14

27:14 Rely ⁴  on the Lord!

Be strong and confident! ⁵ 

Rely on the Lord!

Mazmur 125:1

Psalm 125 ⁶ 

A song of ascents. ⁷ 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

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.

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁸  who had believed him, “If you continue to follow my teaching, ⁹  you are really ¹⁰  my disciples

Yohanes 15:3-4

15:3 You are clean already ¹¹  because of the word that I have spoken to you. 15:4 Remain ¹²  in me, and I will remain in you. ¹³  Just as the branch cannot bear fruit by itself, ¹⁴  unless it remains ¹⁵  in ¹⁶  the vine, so neither can you unless you remain ¹⁷  in me.

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁸  to the breaking of bread and to prayer. ¹⁹ 

Kisah Para Rasul 11:23

11:23 When ²⁰  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ²¹  to the Lord with devoted hearts, ²² 

Kisah Para Rasul 14:22

14:22 They strengthened ²³  the souls of the disciples and encouraged them to continue ²⁴  in the faith, saying, “We must enter the kingdom ²⁵  of God through many persecutions.” ²⁶ 

Roma 2:7

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

Roma 2:1

The Condemnation of the Moralist

2:1 ²⁷ Therefore ²⁸  you are without excuse, ²⁹  whoever you are, ³⁰  when you judge someone else. ³¹  For on whatever grounds ³²  you judge another, you condemn yourself, because you who judge practice the same things.

Kolose 1:1

Salutation

1:1 From Paul, ³³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁴ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ³⁵  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ³⁶  of slavery.

Efesus 6:10-18

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ³⁷  of the devil. 6:12 For our struggle ³⁸  is not against flesh and blood, ³⁹  but against the rulers, against the powers, against the world rulers of this darkness, ⁴⁰  against the spiritual forces ⁴¹  of evil in the heavens. ⁴²  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ⁴³  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ⁴⁴  the belt of truth around your waist, ⁴⁵  by putting on the breastplate of righteousness, 6:15 by fitting your ⁴⁶  feet with the preparation that comes from the good news ⁴⁷  of peace, ⁴⁸  6:16 and in all of this, ⁴⁹  by taking up the shield ⁵⁰  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ⁵¹  and the sword ⁵²  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ⁵³  at all times in the Spirit, and to this end ⁵⁴  be alert, with all perseverance and requests for all the saints.

Kolose 4:12

4:12 Epaphras, who is one of you and a slave ⁵⁵  of Christ, ⁵⁶  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁵⁷  in all the will of God.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 3:8

3:8 But now, put off all such things ⁵⁸  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:13

3:13 bearing with one another and forgiving ⁵⁹  one another, if someone happens to have ⁶⁰  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁶¹ 

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 2:15

2:15 Disarming ⁶²  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁶³ 

Kolose 2:2

2:2 My goal is that ⁶⁴  their hearts, having been knit together ⁶⁵  in love, may be encouraged, and that ⁶⁶  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁶⁷ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁶⁸  sound teaching.

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁶⁹  firm until the end.

Ibrani 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 10:35-36

10:35 So do not throw away your confidence, because it ⁷⁰  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁷¹ 

Ibrani 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ⁷²  no further consciousness of sin?

Pengkhotbah 3:17

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ⁷³  for every deed.

Yudas 1:20-21

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁷⁴  1:21 maintain ⁷⁵  yourselves in the love of God, while anticipating ⁷⁶  the mercy of our Lord Jesus Christ that brings eternal life. ⁷⁷ 

Yudas 1:24-25

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁷⁸  and to cause you to stand, rejoicing, ⁷⁹  without blemish ⁸⁰  before his glorious presence, ⁸¹  1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Wahyu 3:10-11

3:10 Because you have kept ⁸²  my admonition ⁸³  to endure steadfastly, ⁸⁴  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. 3:11 I am coming soon. Hold on to what you have so that no one can take away ⁸⁵  your crown. ⁸⁶ 

[1:27]  ¹ tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesqe) connotes the life of a freeman in a free Roman colony.

[1:27]  sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).

[1:27]  ² tn Grk “the things concerning you, [namely,] that.” The ὅτι (Joti) clause is appositional to τὰ περὶ ὑμῶν (ta peri Jumwn) and therefore “the things concerning you” was not translated.

[1:27]  ³ tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).

[27:14]  ⁴ tn Or “wait.”

[27:14]  ⁵ tn Heb “be strong and let your heart be confident.”

[125:1]  ⁶ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[8:31]  ⁸ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁹ tn Grk “If you continue in my word.”

[8:31]  ¹⁰ tn Or “truly.”

[15:3]  ¹¹ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).

[15:4]  ¹² tn Or “Reside.”

[15:4]  ¹³ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ¹⁴ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ¹⁵ tn Or “resides.”

[15:4]  ¹⁶ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹⁷ tn Or “you reside.”

[2:42]  ¹⁸ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁹ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[11:23]  ²⁰ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ²¹ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ²² tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[14:22]  ²³ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²⁴ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²⁵ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁶ tn Or “sufferings.”

[2:1]  ²⁷ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ²⁸ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ²⁹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ³⁰ tn Grk “O man.”

[2:1]  ³¹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ³² tn Grk “in/by (that) which.”

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:13]  ³⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[5:1]  ³⁵ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ³⁶ sn Here the yoke figuratively represents the burdensome nature of slavery.

[6:11]  ³⁷ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ³⁸ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ³⁹ tn Grk “blood and flesh.”

[6:12]  ⁴⁰ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.

[6:12]  ⁴¹ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁴² sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:13]  ⁴³ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[6:14]  ⁴⁴ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ⁴⁵ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

[6:15]  ⁴⁶ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ⁴⁷ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ⁴⁸ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

[6:16]  ⁴⁹ tn Grk “in everything.”

[6:16]  ⁵⁰ sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

[6:17]  ⁵¹ sn An allusion to Isa 59:17.

[6:17]  ⁵² sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[6:18]  ⁵³ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ⁵⁴ tn Grk “and toward it.”

[4:12]  ⁵⁵ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁵⁶ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁵⁷ tn Or “filled.”

[3:8]  ⁵⁸ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:13]  ⁵⁹ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ⁶⁰ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ⁶¹ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[2:15]  ⁶² tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁶³ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:2]  ⁶⁴ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁶⁵ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁶⁶ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁶⁷ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:1]  ⁶⁸ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:14]  ⁶⁹ tn Grk “the beginning of the confidence.”

[10:35]  ⁷⁰ tn Grk “which,” but showing the reason.

[10:36]  ⁷¹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:2]  ⁷² tn Grk “the worshipers, having been purified once for all, would have.”

[3:17]  ⁷³ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:20]  ⁷⁴ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ⁷⁵ tn Or “keep.”

[1:21]  ⁷⁶ tn Or “waiting for.”

[1:21]  ⁷⁷ tn Grk “unto eternal life.”

[1:24]  ⁷⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁷⁹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁸⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁸¹ tn Or “in the presence of his glory,” “before his glory.”

[3:10]  ⁸² 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]  ⁸³ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ⁸⁴ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ⁸⁵ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁸⁶ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).