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 ¹  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 ²  has been poured out ³  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. ⁴ 

Roma 12:12

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

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁵  so that you may abound in hope by the power of the Holy Spirit.

Roma 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. ⁶ 

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁷ 

Galatia 6:9

6:9 So we must not grow weary ⁸  in doing good, for in due time we will reap, if we do not give up. ⁹ 

Ibrani 6:15

6:15 And so by persevering, Abraham ¹⁰  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. ¹¹ 

Yakobus 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.

Yakobus 5:7-8

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.

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁶  over the miseries that are coming on you.

Yohanes 3:3

3:3 Jesus replied, ¹⁷  “I tell you the solemn truth, ¹⁸  unless a person is born from above, ¹⁹  he cannot see the kingdom of God.” ²⁰ 

Wahyu 3:10

3:10 Because you have kept ²¹  my admonition ²²  to endure steadfastly, ²³  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.

[5:3]  ¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ² 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]  ³ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:25]  ⁴ tn Or “perseverance.”

[15:13]  ⁵ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:1]  ⁶ 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.”

[1:13]  ⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[6:9]  ⁸ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ⁹ 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).

[6:15]  ¹⁰ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[10:36]  ¹¹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[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.”

[5:1]  ¹⁶ tn Or “wail”; Grk “crying aloud.”

[3:3]  ¹⁷ tn Grk “answered and said to him.”

[3:3]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[3:3]  ¹⁹ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ²⁰ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[3:10]  ²¹ 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]  ²² tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²³ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).