Upomoné - Estudio de Palabras

Hupomone and Rev 14:12
BDAG: ὑποµονή
ὑπομονή, ῆς, ἡ (ὑπομένω)
① the capacity to hold out or bear up in the face of
difficulty, patience, endurance, fortitude,
steadfastness, perseverance (Ps.-Pla., Def. 412c; Aristot.,
Stoics [Stoic. IV 150 index; Musonius; Epict.—PBarth, D. Stoa4
1922, 119ff]; Polyb., Plut., LXX; PsSol 2:36; TestJob 1:5; TestJos;
Philo; Jos., Ant. 3, 16 al.; Just.; beside καρτερία Orig., C. Cels. 7,
55, 6; καθʼ ὑπομονὴν διὰ ἔργων ἀγαθῶν Theoph. Ant. 1, 14 [p. 90,
17]) esp. as they are shown in the enduring of toil and suffering
Lk 21:19; Rom 5:3f (on the ‘climax’ form of the saying cp.
Maximus Tyr. 16, 3b τὴν ἀρετὴν διδόασιν οἱ λόγοι, τοὺς δὲ λόγους
ἡ ἄσκησις, τὴν δὲ ἄσκησιν ἡ ἀλήθεια, τὴν δὲ ἀλήθειαν ἡ σχολή);
15:4f; 2 Cor 6:4; 1 Th 1:3; 2 Th 1:4; 1 Ti 6:11; 2 Ti 3:10; Tit
2:2; Hb 10:36; Js 1:3f; 2 Pt 1:6ab; Rv 2:2f, 19; 1 Cl 5:5, 7; B
2:2; IEph 3:1; Hm 8:9; D 5:2. πᾶσα ὑπ. every kind of patience 2
Cor 12:12; Col 1:11. W. the subjective gen. ἡ ὑπ. Ἰώβ Js 5:11
(ACarr, The Patience of Job [Js 5:11]: Exp. 8th ser., 6, 1913,
511–17); αὐτοῦ (i.e. Χριστοῦ) the endurance that Christ showed
Pol 8:2. Differently ἡ ὑπ. τοῦ Χριστοῦ a Christ-like fortitude, i.e.
a fortitude that comes fr. association w. Christ 2 Th 3:5
(OSchmitz, D. Christusgemeinschaft des Pls im Lichte seines
Genetivbrauchs 1924, 139f); cp. IRo 10:3 (s. also 2 below). W.
the objective gen. ὑπ. ἔργου ἀγαθοῦ perseverance in doing what
is right Ro 2:7 (Polyb. 4, 51, 1 ὑπ. τοῦ πολέμου). ὑπ. τῶν
παθημάτων steadfast endurance of sufferings 2 Cor 1:6 (Ps.-
Pla., Def. 412c ὑπ. λύπης; Plut., Pelop. 278 [1, 8] ὑπ. θανάτου;
Jos., Ant. 2, 7 πόνων ὑπ.). ὁ λόγος τῆς ὑπομονῆς μου (λόγος 1aβ)
Rv 3:10 (s. also 2 below). διʼ ὑπομονῆς with patience or
fortitude Ro 8:25; Hb 12:1. διὰ τῆς ὑπομονῆς through his
Exported from Logos Bible Software, 8:52PM June 25, 2024. 1

patient endurance MPol 19:2 (Just., A I, 16, 3). ἐν ὑπομονῇ
(PsSol 2:36; TestJos 10:2) Lk 8:15 (LCerfaux, RB 64, ’57, 481–
91). ὑπομένειν πᾶσαν ὑπομονήν practice endurance to the limit
Pol 9:1. ὧδέ ἐστιν ἡ ὑπ. τῶν ἁγίων here is (an opportunity for)
endurance on the part of the saints (Weymouth) Rv 13:10 (s.
JSchmid, ZNW 43, ’50/51, 112–28); cp. 14:12. Text uncertain
τὸν λόγον τ̣ῶ
̣ ν̣ ὑ[πο]μ̣ονῶν AcPl Ha 6, 11f.—WMeikle, The
Vocabulary of ‘Patience’ in the OT: Exp. 8th ser., 19, 1920, 219–
25, The Voc. etc. in the NT: ibid. 304–13; CSpicq, Patientia:
RSPT 19, 1930, 95–106; AFestugière, RSR 21, ’31, 477–86;
LMarshall, Challenge of NT Ethics ’47, 91f.
② the act or state of patient waiting for someone or
someth., expectation (Ps 9:19; 61:6; 2 Esdr 10:2) Rv 1:9 (on
ὑπ. ἐν Ἰησοῦ s. IHeikel, StKr 106, ’35, 317). Perh. (s. 1 above)
3:10 and 2 Th 3:5; IRo 10:3 might also be classed here (so.
Lightf.).—RAC IX 658–65. DDenton notes a close connection w.
ἐλπίς: SJT 34, ’81, 313–20. See ὑπομένω, end.—M-M.
Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur

Gingrich. A Greek-English Lexicon of the New Testament and Other
Early Christian Literature. Chicago: University of Chicago Press,
2000.
Clipped: June 25, 2024
WSNTDICT: 5281. ὑποµονή hupomonḗ

5281. ὑπομονή hupomonḗ; gen. hupomonḗs, fem. noun from
hupoménō (5278), to persevere, remain under. A bearing up
under, patience, endurance as to things or circumstances. This is
in contrast to makrothumía (3115), long–suffering or endurance
toward people. Hupomonḗ is associated with hope (1 Thess. 1:3)
and refers to that quality of character which does not allow one
to surrender to circumstances or succumb under trial.

(I) Particularly with the gen. of thing borne, as evils (2 Cor. 1:6).
(II) Generally meaning endurance, patience, perseverance or
constancy under suffering in faith and duty. Used in an absolute
sense (Luke 8:15; Rom. 8:25; 2 Cor. 6:4; 12:12; Col. 1:11; Heb.
10:36; 12:1; James 1:3, 4; 2 Pet. 1:6; Rev. 2:3); by the gen. of that
in or to which one perseveres (Rom. 2:7; 1 Thess. 1:3; 2 Thess.
3:5; Rev. 1:9; 3:10). Followed by the gen. of person (Luke 21:19;
2 Thess. 1:4; James 5:11; Rev. 2:2, 19, the precept of constancy
toward God; 13:10; 14:12). Specifically patience as a quality of
mind, the bearing of evils and suffering with tranquil mind
(Rom. 5:3, 4; 15:4, 5, God who bestows patience; 1 Tim. 6:11;
2 Tim. 3:10; Titus 2:2; Sept.: Ezra 10:2; Ps. 9:19).
Syn.: anochḗ (463), forbearance, tolerance; epeíkeia (1932),
clemency, gentleness.
Ant.: aganáktēsis (24), indignation; orgḗ (3709), anger, wrath;
thumós (2372), indignation.
Zodhiates, Spiros. The Complete Word Study Dictionary: New

Testament. Chattanooga, TN: AMG Publishers, 2000.
Tags: G5281
WSNTDICT: 5278. ὑποµένω hupoménō

5278. ὑπομένω hupoménō; fut. hupomenṓ, from hupó (5259),
under, and ménō (3306), to remain. To remain under, i.e., to
persevere, endure, sustain, bear up under, suffer, as a load of
miseries, adversities, persecutions or provocations with faith
(Matt. 10:22; 24:13; Mark 13:13; Rom. 12:12; 1 Cor. 13:7; 2 Tim.
2:10, 12; Heb. 10:32; 12:2, 3, 7; James 1:12; 5:11; 1 Pet. 2:20); to
remain privately, stay behind (Luke 2:43; Acts 17:14).
Deriv.: hupomonḗ (5281), patience, endurance.

Syn.: makrothuméō (3114), to be longsuffering, patient;
(Whereas hupoménō refers to one’s response toward
circumstances, denoting perseverance in the face of difficulties,
makrothuméō refers to one’s response toward people, denoting a
patient endurance of the faults and even provocations of others
without retaliating.); hupophérō (5297), to bear, endure;
anéchomai (430), to put up with; karteréō (2594), to be steadfast,
patient, to endure; hupéchō (5254), to endure; bastázō (941), to
bear.
Ant.: aphíēmi (863), to forsake, let go; kataleípō (2641), to leave
down, abandon; egkataleípō (1459), to leave behind, forsake;
apoleípō (620), to leave behind, forsake.
Zodhiates, Spiros. The Complete Word Study Dictionary: New

Testament. Chattanooga, TN: AMG Publishers, 2000.
Tags: G5278
Louw-Nida: 25.174 ὑποµονή, ῆς

25.174 ὑποµονή, ῆς f: capacity to continue to bear up under
difficult circumstances—‘endurance, being able to endure.’ τῆς
ὑποµονῆς τῆς ἐλπίδος τοῦ κυρίου ἡµῶν Ἰησοῦ Χριστοῦ
‘endurance inspired by hope in our Lord Jesus Christ’ 1 Th 1:3.
25.175 ὑποµένωd (derivative of ὑποµονή ‘endurance,’
25.174); ὑποφέρω: to continue to bear up despite difficulty
and suffering—‘to endure, to bear up, to demonstrate endurance,
to put up with.’
ὑπομένωd: διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς ‘so I
endured everything for the sake of God’s chosen people’ 2 Tm
2:10.
ὑποφέρω: οἵους διωγμοὺς ὑπήνεγκα ‘the kinds of persecutions I

endured’ 2 Tm 3:11.
Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of

the New Testament: Based on Semantic Domains. New York: United
Bible Societies, 1996.
Tags: LN 25.174–25.175
TDNT: A. The Greek World.

A. The Greek World.
In the first instance ὑπομένειν is ethically neutral. It simply means “to
hold out.” But as ὑπομονή later came to hold a prominent place in the
list of Greek virtues, so there predominates in ὑπομένειν the concept of
the courageous endurance which manfully defies evil. Unlike patience,
it thus has an active content. It includes active and energetic resistance
to hostile power, though with no assertion of the success of this
resistance. It is plainly distinguished from synonyms like πάσχειν (cf.
Mt. 16:21; 1 Pt. 2:21, 23; 4:1), which is a pure antonym to δρᾶν (in the
good and bad sense), Plat. Euthyphr. 11a. In the syn. φέρειν (cf. R.
9:22), which depicts the bearing of a burden more from the standpoint
of movement and success (Xenoph. Cyrop., VIII, 2, 21; Isoc., 6, 60f.),
the element of standing firm is less prominent. ὑποφέρειν (cf. 1 C.
10:13; 2 Tm. 3:11; 1 Pt. 2:19) depicts one who bears a burden, and is
used of physical and spiritual ability (Isoc., 1, 30; Plat. Leg., IX, 879c).
ἀνέχεσθαι is close to ὑπομένειν (cf. Mt. 17:17; 2 C. 11:1, 4, 20; Eph. 4:2;
2 Th. 1:4), but suggests standing erect against an external factor
without being disturbed or unsettled by it, so primarily in the physical
sense, e.g., of the wounded who bear their pains (Od., 11, 375 f.), then
in a moral connection of staying calm, without excitement, fear, or
passion, in face of the assaults of destiny
Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

Ὑποµένω, Ὑποµονή.” Edited by Gerhard Kittel, Geoffrey W.
Bromiley, and Gerhard Friedrich. Theological Dictionary of the New
Testament. Grand Rapids, MI: Eerdmans, 1964–.
Tags: µένω, ἐµ-, παρα-, περι-, προσµένω, µονή, ὑποµένω, ὑποµονή

TDNT: 1. ὑποµένειν towards God: to wait on God, to cleave to God.
This OT use of ὑπομονή carries with it a shift of content as
compared with the current use in secular Greek. Attention is not
directed earthwards to hostile powers which one resists, nor
does the one who endures draw the power of resistance from
within himself. The point of nerving oneself is to hold fast to God
and not to mistake His power and faithfulness. This divinely
orientated ὑπομονή is also an active attitude full of the strongest
inner tension. It is manly perseverance (so ψ 26:14 along with
ἀνδρίζεσθαι). This pious waiting on God prevents us from falling
into αἰσχύνη (Is. 49:23). But the righteous man does not endure
in the power of his own steadfastness (Job 6:11). His strength to
do so has its source in cleaving to God. It is the result of his
waiting on God (Is. 40:31). Thus OT religion does not incite the
righteous directly to manly and courageous steadfastness. With
confidence in the God who protects and finally establishes the
right, it grants indirectly a strong inner ability to persevere
which can then take on strongly the quietistic character of a
patience which waits and endures. While the Greek moralist
censured the linking of ὑπομονή with hope as an inadmissible
weakening, OT ὑπομονή issues almost wholly in hope. What
sustains the righteous is that God will establish justice and
reward righteousness (ψ 141:8; Sir. 36:15).

TDNT: 2. ὑποµένειν towards the World: to endure, stand fast, bear

patiently.
2. ὑπομένειν towards the World: to endure, stand fast, bear

patiently.
As compared with ὑπομένειν towards God, ὑπομένειν towards the
world in the sense of enduring, standing fast, in face of various evils
plays only a secondary role in the OT

TDNT: 2. ὑποµένειν towards the World: to endure, stand fast, bear

patiently.
Job is an example of pious endurance. The frequent occurrence
of ὑπομονή in this book is no accident (verb, 13 times, noun
once). Eight different Heb. words are rendered by ὑπομονή, so
that the thought of standing firm is obviously stronger than in
the Heb. (e.g., in the rendering of ‫שׁלם‬, → supra). Man’s own
power is not strong enough for perseverance, 6:11.

TDNT: C. The New Testament.

C. The New Testament.
ὑπομονή as the basic attitude of the righteous, as developed in
the OT and later Judaism, finds a natural continuation in the
eschatologically orientated thinking of the NT. The endurance
which is given with hope for the realisation of the kingdom of
God is a basic attitude of the Christian too as he faces the attacks
of a hostile and unbelieving world and as he finds himself in the

midst of its temptations. It is a decisive precondition if the
individual is to attain personally to the final salvation of God. In
these circumstances it is the more surprising that the OT
description of the righteous as ὑπομένοντες τὸν κύριον or τῷ θεῷ
is not continued in the NT Apparently the centrality of faith and
the prominence given to ἐλπίς as primary Christian virtues leave
no place for the OT formula. Perhaps, too, ὑπομένειν was not
thought to be so appropriate in view of the ἐ\ύς ἐστιν (cf. →
δέχεσθαι and compounds). In the NT ὑπομένειν is
preponderantly used either in the absolute for “to endure,” or in
the same sense with the accusative, more rarely the part. or inf.
It is used comparatively rarely for “to wait,” “to wait for,” “to
expect.”

TDNT: 1. ὑποµένειν towards God: to expect, to wait.

1. ὑπομένειν towards God: to expect, to wait.
There is an example of the Godward use, corresponding to that
of the LXX, in 2 Th. 3:5. The ὑπομονὴ τοῦ Χριστοῦ is here
expectation of the Christ who will come again in glory.17 The
Christian must direct his whole heart to this and to ἀγάπη τοῦ
θεοῦ (v. 5). Similarly, in Rev. 1:918 the ὑπομονὴ Ἰμσοῦ is to be
construed as expectation of Jesus, since the saying of the exalted
Christ in 3:10 (ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου) is plainly
intended to praise the loyal preservation of faith in the parousia
in the community.19 Pious waiting for Jesus is the heart-beat of
the faith of the NT community. In some passages, especially in

the Past., there is room for doubt whether the orientation of
ὑπομένειν is to God or to the world (→ 587).

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

2. ὑπομένειν towards the World: to stand fast, to persevere.
In most of the NT passages ὑπομένειν refers to the steadfast
endurance of the Christian under the difficulties and tests of the
present evil age.
a. In the Synoptic Gospels ὑπομένειν and ὑπομονή are found in
religious and ethical statements only three times, always on the
lips of Jesus. Lk. at 8:15 adds ἐν ὑπομονῇ to καρποφοροῦσιν in
the interpretation of the Parable of the Sower. In contrast to vv.
12, 13, 14 the righteous are characterised by the steadfastness
and persistence with which they cling to piety of life and work in
spite of all opposition and temptation. ὑπομονή is here an active
force, demonstrated and proved with a view to the final reward.
In Mk. 13:13 (par. Mt. 24:13; 10:22) endurance or perseverance
to the end under all the trials (martyrdom etc.) of the terrible
last period is a presupposition for attaining salvation. Lk. has an
active formulation of the same thought in 21:19 (ἐν τῇ ὑπομονῇ
ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, cf. Ac. 14:22).
b. The main features of ὑπομονή as a basic Christian virtue and
attitude are most richly sketched by Paul, especially if we include
instances from the Past. and also the references in Pt. As
concerns the steadfast and patient endurance of the Christian it
is noteworthy that this does not derive from personal bravery (→
581 f.) or stoical insensitivity (1 Pt. 2:20: κολαφιζόμενοι

ὑπομενεῖτε). As in the OT and later Judaism, it draws its power
from religious faith, and here especially from Christian hope (R.
8:25: διʼ ὑπομονῆς ἀπεκδεχόμεθα). The most Greek is 2 Pt. 1:6,
where ὑπομονή develops out of self-control, though here, too,
the righteous man demonstrates his εὐσέβεια thereby, as in the
thinking of the OT or later Judaism (→ 585). Unbreakable and
patient endurance in face of the evil and injustice of the world is
the true attitude of the Christian (1 C. 13:7), his inner action in
the present evil aeon (R. 12:12: τῇ θλίψει ὑπομένοντες, 15:4).
ὑπομονή is sometimes more active in persevering good works (R.
2:7, καθʼ ὑπομονὴν ἔργου ἀλαθοῦ; 2 C. 12:12),20 sometimes more
passive in the steadfast and patient endurance of suffering. Since
the Christian should also bear evil passively (1 Pt. 2:20),
Christian ὑπομονή takes on a more quietistic aspect (2 Th. 1:4
alongside ἀνέχεσθαι). Greek ethics, which has no understanding
of the inner bravery hereby manifested, would regard this as
servile and shameful. Christianity ennobled this passive
ὑπομένειν. In the NT, too, the endurance of sufferings is wholly
active (2 C. 1:6: τῆς ὑμῶν παρακλήσεως τῆς ἐνεργουμένης ἐν
ὑπομονῇ τῶν αὐτῶν παθημάτων). This is particularly evident in 1
Pt. 2:20, where it is mentioned along with the inevitable
overwhelming (v. 19: πάσχων ἀδίκως) by injustices. As Christians
have a call to suffer (Ac. 14:22; 1 Pt. 2:21), so they are summoned
to ὑπομονή, in which they must prove their standing in the faith
by perseverance to the final redemption (2 C. 6:4). Paul realises
that he is under obligation to endure as an example (2 Tm. 2:10).
It is of the very essence of NT piety that ὑπομονή is not so much
endurance under self-selected burdens (as in the Greek world)
but rather endurance under imposed sufferings and religious
temptation. Tribulation, piously endured, accomplishes as its
result (R. 5:3: κατεργάζεται) in the Christian highly estimable
ὑπομονή, and this the even higher δοκιμή (5:4). The battle which

has to be fought through in the Christian sphere (Hb. 10:32:
ἄθλησιν παθημάτων) is thus more inward as compared with that
in the Greek sphere. The reference of ὑπομονή is to endurance in
face of unfavourable relationships; in this respect ὑπομονή
differs from μακροθυμία, which is—often at least—patience with
people (the two occur together in Col. 1:11; 2 C. 6:4 ff.; 2 Tm.
3:10). Hence the ὑπομονὴ Ἰώβ (Jm. 5:11) is contrasted with the
μακροθυμία of God (ψ 85:15; 102:8; 1 Pt. 3:20; 2 Pt. 3:15).
)ֻ‫מֹפ‬
ֹ ‫ שׁהנ‬is not attributed to God (on R. 15:5 → infra) since He
is not subject to external pressure. The endurance of the
Christian will not be complaining, weary, despondent or
grumbling. It is inspired and filled by a pious and heroic will to
hold firm (Jm. 1:2 f.). In persevering, the Christian is not
referred to his own power. The needed power of resistance is
given him by God Himself (Col. 1:11: δυναμούμενοι … εἰς πᾶσαν
ὑπομονήν), who for this reason is called ὁ θεὸς τῆς ὑπομονῆς (R.
15:5), i.e., the God who imparts ὑπομονή. Christ and His
example also enable Christians to hold fast under sufferings (1
Pt. 2:21 in continuation of v. 20


Because of its central significance, ὑπομονή is often in the Past.
set alongside the basic and decisive Christian attitudes of
πίστις21 and ἀγάπη (1 Tm. 6:11; 2 Tm. 3:10; Tt. 2:2; cf. Rev.
2:19). It has a particular affinity to them. The model Christian is
described in Tt. 2:2 in terms of the triad faith, love, and (hoping,

steadfast, patient) endurance (cf. 1 C. 13:7), just as the triad
πίστις, ἐλπίς, ἀγάπη, gives us the main Christian virtues in 1 C.
13:13. While ἐλπίς directs one’s gaze more to the future, ὑπομονή
summons to perseverance under the attacks of the world; it is
thus indispensable for the attaining of salvation. ὑπομονή here is
very close to ἐλπίς. The phrase ὑπομονή τῆς ἐλπίδος in 1 Th.
1:322 expresses the way in which Christian hope seeks to be
steadfast under uncertainty and threat. The causal connection
between perseverance in the present age of suffering and the
future attainment of salvation is expressly stated in 2 Tm. 2:12
(εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν).23 In virtue of mystical
fellowship with Christ the suffering of Christians with Him (v.
11) is followed by their reigning with Him (v. 12). The patient
endurance of the apostle on behalf of his congregations has a
similar effect on his fellow-believers (2 Tm. 2:10).


c. Hb., which is written to a church under persecution,
impressively exhorts to ὑπομονή. The readers, who have already
resisted steadfastly the hostile attacks of serious persecution
(10:32: ἄθλησιν ὑπεμείνατε παθημάτων), must now display the
same steadfastness (v. 36) if they are to attain the promise. In
the metaphor of the race (12:1) ὑπομονή reminds us of the tense
perseverance to victory which is necessary if the prize is to be
won. The gaze of the Christian who is thus summoned to
endurance should be fixed on Christ Himself, the model martyr,
whose passion is depicted as a physical and spiritual endurance

of the terrible death of the cross (ὑπέμεινεν σταυρόν) in
renunciation of joy, contempt for the external shame and the
suffering of hostile repudiation (ὑπομεμενηκότα … ἀντιλογίαν),
12:2f.24 The steadfast endurance of trials and afflictions will
have for them the value of a divine παιδεία, 12:7.


d. James is also directed to Christians under affliction, and it has
a sharp exhortation to steadfast endurance both at the beginning
and at the end. The tests which come upon us (πειρασμοί, 1:2;
1:12) serve to confirm faith and thus to strengthen steadfastness
(1:3), while believing steadfastness for its part brings forth a
perfect work (1:1; cf. Abraham’s works in 2:21f.; Gn. 22).25 Job
is the great example of this perseverance under affliction (5:11;
cf. Job 1:21 f.).26 As his believing steadfastness received from
God a rich reward, so blessing and the crown of victory are for
those who persevere (5:11; cf. 1:12; Da. 12:12; Mt. 5:12). The
prophets are mentioned as earlier examples of martyrs of faith
(5:10).


e. Rev. especially, the book of the martyr church, in sevenfold

repetition extols ὑπομονή as the right and necessary attitude of
believers in the last hour of the old aeon. The two-sidedness of
ὑπομονή, its orientation to God and to the world, is particularly
clear in Rev. “ὑπομονή is an endurance which is grounded in
waiting, a waiting which expresses itself in endurance.”27
Waiting for Jesus (1:9;28 3:10) is on the one side the attitude
which fills the whole soul of believers. On the other side
salvation depends on their steadfastness to the end. It is
particularly necessary as the suffering and enduring patience of
martyr believers under persecution (2:2f.; 19). The final clash
between the power of the world and the community will also be
the final and supreme test of faith. It will demand of believers
supreme steadfastness if everything is not finally to be in vain
(13:10; 14:12). It is no accident that in Jn., as distinct from Rev.,
ὑπομένειν and ὑπομονή do not occur, for here eschatological
tension is greatly relaxed with the bringing of salvation very
largely into the present in mystical union with the Redeemer.
Hauck

EDNT: ὑποµονή, ῆς, ἡ

1. While ὑπομένω occurs 80–85 times in the LXX, and ὑπομονή
only ca. 25 times (some 15 of those in Sirach and 4 Maccabees),
the NT uses the vb. only 17 times and the noun 32 times. The
latter occurs 7 times in Revelation, though not at all in John or
1-3 John. The other occurrences, apart from Luke 8:15 and
21:19, are distributed among the letters.
2. Derived from ὑπο-μένω, ὑπομονή refers to steadfastness and

perseverance “under” certain circumstances, and also to
remaining expectant in the face of passing time. The first
meaning exhibits a certain shift of emphasis compared with
standard Greek usage, and the second when compared with the
OT concept of ὑπομονή (or of miqweh). In standard Greek
ὑπομονή refers overwhelmingly — and positively — to
independent, unyielding, defiant perseverance in the face of
aggressive misfortune, and thus to a kind of courageousness; in
the negative sense it refers also to the enduring of humiliation
(attestations in Hauck 581f.). In contrast, the NT considers this
latter case to be praiseworthy (2 Thess 1:4), and ὑπομονή, rather
than being the expression of one’s own personal strength, is
made possible by Christian hope (Rom 8:25; on self-control
mentioned in 2 Pet 1:6, see Hauck 586). In contrast to the OT
“hope of Israel” (Jer 14:8; 17:13) in the sense of trusting in God,
the NT speaks of waiting for Christ (Rev 1:9; cf. 1 Thess 1:3).
Commensurate with these definitions, the NT attributes the
attitude of ὑπομονή only to human beings, i.e., to Christians. The
gen. Χριστοῦ in 2 Thess 3:5 refers either to him who bestows
ὑπομονή (cf. BAGD) or, more probable in this context, to the
person who is anticipated (obj. gen.); the same is true of μου in
Rev 3:10 (if it does not refer to λόγος; so A. Wikenhauser, Rev
[RNT] 45).
3. a) Ὑπομονή does not occur in the authentic witnesses of Jesus’
own proclamation. He calls for ὑπομονή neither in the sense of
perseverance in trouble nor in that of anticipation. He aids many
sufferers himself, and for him the kingdom of God, which will
end all trouble (cf. Luke 6:20f.), is about to commence.
b) For Paul “the new creation” (2 Cor 5:17; Gal 6:15) is already a
reality in Christ (through faith and baptism), though the
comprehensive renewal with resurrection and judgment is still
to come. In ὑπομονή a Christian spans this tension between

justification, which has already occurred, and the still-
anticipated consummation. In the experience and belief that
they possess the Spirit as a “firstfruit” (Rom 8:23) and
“guarantee” (2 Cor 1:22; 5:5), Christians can compose
themselves in patience and can persevere in patient expectation
(Rom 8:25). Present afflictions can only strengthen and keep
them in this perseverance (5:3, 4). Thus patience is often
mentioned along with encouragement (παράκλησις: Rom 15:4,
5; 2 Cor 1:6) and as a characteristic of Christian hope (1 Thess
1:3). As “servants of God” (2 Cor 6:4), who is “the God of
patience” (Rom 15:5; cf. Col 1:11), Paul and his fellow workers
persist “in great endurance” (2 Cor 6:4) — indeed, “in all
patience” (12:12; H. Lietzmann, 1-2 Cor [HNT] 158: “in difficult
circumstances”).
c) The postapostolic writings associate ὑπομονή esp. frequently
(cf. already 1 Thess 1:3) with πίστις and / or ἀγάπη: with πίστις
alone in 2 Thess 1:4; Jas 1:3; Rev 13:10; 14:12; with ἀγάπη in 2
Thess 3:5; with both in 1 Tim 6:11; 2 Tim 3:10; Titus 2:2; Rev
2:19 (cf. Rom 5:2–5). In addition, or along with these (cf. again 1
Thess 1:3), ὑπομονή also occurs with ἔργον (ἔργα) and / or κόπος
(Jas 1:4; Rev 2:2; 2:19; 14:12f.).
In referring to one of the familiar Christian virtues, ὑπομονή
thus becomes “a watchword and keyword of ecclesiastical
preaching” (Schierse 440). Ὑπομονή now no longer applies as
much to the tension between present and future statements. On
the one hand the focus is on the great tribulation threatening to
engulf the Christian, tribulation in which one must steadfastly
anticipate the redemption of the parousia or accept martyrdom;
on the other hand the preaching addresses the whole span of
one’s life, during which one may not give in but must live
steadfastly and faithfully as a Christian until death. The first esp.
characterizes Revelation in its appeal to oppressed churches
(1:9; 2:2, 3, 19; 3:10; on martyrdom see 13:10; 14:12). The second

is true of the admonitions issued by the Pastorals (1 Tim 6:11; 2
Tim 3:10; Titus 2:2) and in 2 Pet 1:6 (bis) and Luke 8:15
(different in Mark; cf. Rom 2:7).
Perseverance in faith is also mentioned in Hebrews (10:36; 12:1),
James (1:3, 4; 5:11), and Luke 21:19 (differently in Mark 13:13,
where — with the vb. — the reference is probably to holding out
during the final tribulations). In contrast, John and 1-3 John
speak not of ὑπομονή but rather of “remaining” in Christ, in his
love, etc. (cf. → μένω 3).
W. Radl
Balz, Horst Robert, and Gerhard Schneider. Exegetical Dictionary of

the New Testament. Grand Rapids, Mich.: Eerdmans, 1990–.
TLNT: ὑποµένω, ὑποµονη

As for the verb hypomenō, seven occurrences are conformable to
secular usage,21 but thirty-four others express waiting,22
translating the Hebrew qāwâh (in the piel or hiphil) and rarely
ḥākâh. One waits on God for everything.23 This is a permanent
disposition of the soul: “Our souls wait upon Yahweh” (Ps
33:20); “in you do I hope all day long” (Ps 25:5). Strength is
required (Ps 27:14; Job 6:11), but there is certainty of never
being let down (Ps 25:3; Isa 49:23; Jer 14:22); hence the
beatitude of perseverance: “Blessed is the one who abides
(makarios ho hypomenōn) and reaches the 1,335 days” (Dan
12:12).
This blessedness of those who endure is taken up by Jas 1:12;
5:11. The nt takes its inspiration both from the secular Greek
tradition24 and from the theology of the lxx, especially the
synonymous relation between hope and constancy. From his
first letter to the last ones, St. Paul links hypomonē with elpis

(hope) in the triad of theological virtues: “Remembering the
efficiency of your faith, the labor of your love, and the constancy
of your hope (tēs hypomonēs tēs elpidos) in our Lord Jesus
Christ.”25 The nuance is that of perseverance despite difficulties,
assuring salvation: “The one who endures to the end will be
saved” (ho de hypomeinas eis telos houtos sōthēsetai, Matt 10:22;
24:13; Mark 13:13); “save your souls by your endurance” (en tē
hypomonē, Luke 21:19); “God will give eternal life to those who
give themselves over to good works with endurance” (Rom 2:7).
Enduring trials with constancy is what makes it possible to bear
fruit; this is the last word in the explanation of the parable of the
Sower.26 1 Cor 13:7 attributes to love this indefatigable capacity
to endure despite the ingratitude, vileness, bad conduct, and
problems that all communal living involves: “agapē endures
everything” without complaining or becoming discouraged. God
is the source of this constancy (Rom 15:5), which is the
possession of all disciples27 and the authenticating mark of an
apostle (2 Cor 6:4; 12:12).
Christ gave the example—“He endured the cross” (hypemeinen
stauron, Heb 12:2)—and each disciple must “consider what he
endured from sinners.”28 This is why Paul and Revelation set
Christian hypomonē in relation with the most serious trials
(thlipsis). One endures them and bears them, as the Lord
commanded cross-bearing,29 but the very word hypomonē
implies that a happy outcome is expected: the resurrection. The
Christian theology of patience will retain these data of
revelation.30 Moulton-Milligan gives no papyrological reference
for the substantive hypomonē; no attestation has since been
found.

ὑπό
Spicq, Ceslas, and James D. Ernest. Theological Lexicon of the New
Testament. Peabody, MA: Hendrickson Publishers, 1994.
NIDNTTE: ὑποµένω
NT 1 The vb. ὑπομένω occurs 17× in the NT (incl. 4× in
Hebrews). The lit. or physical sense “to stay behind” is found
only twice (Luke 2:43; Acts 17:14), and, surprisingly, the
common LXX meaning “to wait for” does not occur at all. The
standard NT usage is “to stand firm, hold one’s ground,” in the
fig. sense “endure.” The noun ὑπομονή is used more than 30×
(incl. 7× in Revelation and 6× in Romans), always with the sense
“patience, endurance, perseverance” (although acc. to BDAG s.v.
the meaning “expectation” is found in 2 Thess 3:5; Rev 1:9;
3:10).
Silva, Moisés, ed. New International Dictionary of New Testament

Theology and Exegesis. Grand Rapids, MI: Zondervan, 2014.
Tags: DBLG 5705
2 In the Synoptic Gospels endurance is presented as a virtue that
is of the essence of salvation: “the one who stands firm to the
end will be saved [ὁ ὑπομείνας εἰς τέλος οὗτος σωθήσεται]” (Matt
24:13 par. Mark 13:13; some argue that here εἰς τέλος does not
mean “to the end” but rather “finally, without breaking down”).
The par. in Luke is worded differently: “By your endurance you
will gain your souls [ἐν τῇ ὑμῶν ὑπομονῇ κτήσασθε τὰς ψυχὰς
ὑμῶν]” (Luke 21:19 NRSV). The context is the eschat. discourse
of Jesus, where the disciples have just been warned of numerous
trials, incl. being hated by all for the name of Jesus (Matt 24:9;
Mark 13:13; Luke 21:17). The severity of the situation calls for

endurance, for many will be led astray by false prophets and will
fall away. Matthew in partic. mentions that, because of the
proliferation of wickedness, “the love of most will grow cold”
(Matt 24:12). The call to endurance is given in identical words
also in the context of the mission charge to the Twelve (10:22).
Here too there is the warning about being hated by all, and there
are eschat. overtones.
The use of the noun in Luke recalls the parable of the sower:
“But the seed on good soil stands for those with a noble and
good heart, who hear the word, retain it, and by persevering [ἐν
ὑπομονῇ] produce a good crop” (Luke 8:15). In the par. passages
(Matt 13:23; Mark 4:20) the word ὑπομονή does not occur (but
there is mention of the superabundance of the yield, which Luke
omits). Whereas the parable mentions cares, riches, and
pleasure that may prevent fruit from growing, the eschat.
discourse has in mind trials and tribulations. In both cases,
however, patient endurance is the prerequisite: in the one case
for receiving final salvation; in the other, for bearing the fruit of
the word.

Tags: DBLG 5705
3 Paul uses both the noun and the vb. in Romans. He tells us
that ὑπομονή is a quality required of us if our lives are to be
pleasing to God: “To those who by persistence in doing good
[καθʼ ὐπομονὴν ἔργου ἀγαθοῦ] seek glory, honor and
immortality, he will give eternal life” (Rom 2:7). In ch. 5 Paul
shows how the justified believer can turn even suffering to good
account. Christians rejoice not only in their “hope of sharing the
glory of God” (5:2 NRSV), but also in their suffering (see θλῖψις

G2568), because they realize that such adversity “produces
perseverance [ὑπομονὴν κατεργάζεται]; perseverance, character;
and character, hope” (5:3–4 NIV). Later, after acknowledging
that we “groan inwardly as we wait eagerly [ἀπεκδέχομαι G587;
see ἐκδέχομαι G1683] for our adoption to sonship, the
redemption of our bodies,” the apostle asserts: “For in this hope
we were saved. But hope that is seen is no hope at all. Who
hopes for what they already have? But if we hope for what we do
not yet have, we wait for it patiently [διʼ ὑπομονῆς
ἀπεκδεχόμεθα]” (8:23–25; note that ‫ א‬and A read ὑπομένει
instead of ἐλπίζει at the end of v. 24).
These themes are reiterated in the practical exhortations that
begin in Rom 12. With an interesting and meaningful
combination of terms Paul tells his readers: “Rejoice in hope [τῇ
ἐλπίδι χαίροντες], be patient in suffering [τῇ θλίψει ὑπομένοντες;
cf. 5:3]; persevere in prayer [τῇ προσευχῇ προσκαρτεροῦντες; see
καρτερέω G2846]” (12:12 NRSV). And after emphasizing their
obligation to imitate Christ by pleasing their neighbors rather
than themselves (15:1–3), he adds: “For everything that was
written in the past was written to teach us, so that through the
endurance [διὰ τῆς ὑπομονῆς] taught in the Scriptures and the
encouragement they provide we might have hope. May the God
who gives endurance [ὁ δὲ θεὸς τῆς ὑπομονῆς] and
encouragement give you the same attitude of mind toward each
other that Christ Jesus had, so that with one mind and one voice
you may glorify the God and Father of our Lord Jesus Christ”
(15:4–6 NIV).
In 1 Corinthians ὑπομονή is seen as a characteristic of love,
which “bears [στέγει G5095] all things, believes all things, hopes
all things, endures all things [πάντα ὑπομένει]” (1 Cor 13:7
NRSV). In 2 Corinthians Paul develops the theme of endurance,
esp. in the service of Christ for the church. “If we are distressed,

it is for your comfort and salvation; if we are comforted, it is for
your comfort, which produces in you patient endurance [τῆς
ἐνεργουμένης ἐν ὑπομονῇ] of the same sufferings we suffer” (2
Cor 1:6 NIV; cf. also 6:4 [with θλῖψις]; 12:12).
When writing to the Colossian Christians the apostle prays that
they “may have great endurance and patience [πᾶσαν ὑπομονὴν
καὶ μακροθυμίαν; see below, sect. 6]” (Col 1:11). Paul commends
the Thessalonians for their ὑπομονῆς τῆς ἐλπίδος, lit.,
“endurance of hope” (1 Thess 1:3; NIV, “your endurance inspired
by hope in our Lord Jesus Christ”; cf. 2 Thess 1:4). He also prays
for them that the Lord may direct their hearts εἰς τὴν ἀγάπην τοῦ
θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ, “into God’s love and
Christ’s perseverance” (2 Thess 3:5). “The Thessalonians are
being reminded of the constancy exhibited by their Master,
which forms the pattern on which they should model
themselves” (L. Morris, The First and Second Epistles to the
Thessalonians [1959], 250).
In the Pastoral Epistles steadfastness is mentioned as a quality
required of Christian workers (1 Tim 6:11; 2 Tim 3:10 [see below,
sect. 6]) and older men (Titus 2:2). It is necessary to endure all
things for the sake of the elect (2 Tim 2:10). Moreover,
endurance is a precondition of reigning: “Here is a trustworthy
saying: / If we died with him, / we will also live with him; / if we
endure [εἰ ὑπομένομεν], / we will also reign with him. / If we
disown him, / he will also disown us; / if we are faithless, / he
remains faithful, / for he cannot disown himself” (2:11–13).

Tags: DBLG 5705
4 The twin themes of perseverance and falling away play a

central role in the letter to the Hebrews (cf. the quotation of Ps
95:7–11 [94:7] in Heb 3:7–11, 15; 4:3–11; and the argument of
ch. 12). Both the vb. (10:32; 12:2–3, 7) and the noun (10:36;
12:1) figure prominently in the exhortations. Endurance stands
in contrast with shrinking back (ὑποστολή G5714, 10:39).
Continued perseverance is urged in the light of past endurance
(which included the loss of earthly goods, 10:32–34), the need to
do the will of God and receive his promise (10:36), the fact that
discipline is evidence of sonship (12:7), and the example of Jesus
himself, who endured the cross and great opposition (12:1–3).

Tags: DBLG 5705
James too uses both the vb. and the noun. In Jas 1:3–4 the role
of steadfastness in producing Christian character may be
compared with Paul’s argument in Rom 5:3–5 and with 2 Pet
1:6. Endurance is necessary to receive the crown of life (Jas 1:12;
cf. Rom 2:7; 8:25). And near the end of the letter we read: “As
you know, we count as blessed those who have persevered [τοὺς
ὑπομείναντας]. You have heard of Job’s perseverance [ὑπομονήν]
and have seen what the Lord finally brought about. The Lord is
full of compassion and mercy” (Jas 5:11; cf. Job 1:21–22; 2:10).

Tags: DBLG 5705
5 According to the book of Revelation, the lot of John himself in
his exile on Patmos, along with that of his fellow Christians,

included suffering (θλῖψις) and patient endurance (ὑπομονή)
“because of the word of God and the testimony of Jesus” (Rev
1:9). The churches of Ephesus and Thyatira were commended by
the Spirit for their ὑπομονή (Rev 2:2 [with κόπος G3160, “hard
work”], 3 [with βαστάζω G1002, “to bear,” and κοπιάω G3159,
“to toil”], 19 [listed with love, faith, and service]). Similarly, the
church at Philadelphia is encouraged: “Since you have kept my
command to endure patiently [τὸν λόγον τῆς ὑπομονῆς μου, lit.,
‘the word of my patience’], I will also keep you from the hour of
trial that is going to come on the whole world to test the
inhabitants of the earth” (3:10). And in the context of eschat.
conflict we find a call to endurance and faith (or faithfulness)
among the saints, i.e., those who keep God’s commandments
and believe in Jesus (13:10; 14:12 [here the meaning of τὴν
πίστιν Ἰησοῦ is disputed; cf. the different renderings in NRSV
and NIV]).

Tags: DBLG 5705
CNT: ὑποµένω, ὑποµονή

C. El NT. La ὑπομονή es naturalmente una actitud básica de
los creyentes del NT, en vista de la orientación escatológica de su
fe. De cara a un mundo hostil, esperan confiadamente la
consumación del reino y su propia salvación. Pero el NT no los
describe en la expresión veterotestamentaria como quienes
«esperan en el Señor» (o «a Dios»), posiblemente a causa de la
concentración en la fe y la esperanza. El término ὑπομένειν se
usa principalmente en forma absoluta para «soportar», y sólo
raramente para «esperar en», «estar a la expectativa de».
1. Con respecto a Dios: esperar, aguardar. Un uso semejante
al de la LXX se puede hallar en 2 Tesalonicenses 3:5, donde el

punto es la expectación firme de Cristo, que equilibra el amor a
Dios. El sentido es probablemente el mismo de Apocalipsis 1:9.
La espera piadosa de Jesús es el latido del corazón de la
comunidad cristiana.
2. Con respecto al mundo: el permanecer firmes, la
perseverancia.
a. Evangelios sinópticos: Jesús usa el término tres veces. En
Lucas 8:15 la ὑπομονή caracteriza a los verdaderos creyentes;
aquí es una fuerza activa que finalmente da fruto. En Marcos
13:13 la perseverancia será necesaria en las pruebas del período
final, para poder salvarse. Lucas 21:19 ofrece una formulación
activa del mismo pensamiento (cf. Hch. 14:22).
b. Pablo. Pablo esboza los rasgos principales de la ὑπομονή
como actitud cristiana. No se deriva de la intrepidez ni de la
insensibilidad, sino de la fe y la esperanza (Ro. 8:25). Manifiesta
aguante en el actual eón de maldad e injusticia (Ro. 12:2; 1 Co.
3:7). Activamente produce buenas obras (Ro. 2:7), pasivamente
soporta bajo el sufrimiento (2 Ts. 1:4; cf. 1 P. 2:20). A diferencia
de la ética griega, que considera el sufrimiento pasivo como malo
y vergonzoso, los cristianos saben que están llamados a sufrir
(Hch. 14:22), y muestran su fe perseverando igual (cf. 2 Ti. 2:10).
La aflicción produce perseverancia, y la perseverancia carácter
(Ro. 5:3–4). Esta perseverancia, que difiere de la paciencia de
Dios, puesto que Dios no está sujeto a ninguna presión externa,
no es jamás una resignación quejumbrosa ni descorazonada. Es
dada por Dios (Ro. 15:5) y está íntimamente ligada a la fe y al
amor (1 Ti. 6:11; 2 Ti. 3:10). Tito 2:2 menciona la tríada de fe,
amor y perseverancia (esperanzada). Si la esperanza se centra en
el futuro, la firmeza de la esperanza es su expresión en el tiempo
presente de aflicción. Incluye la promesa de que los que mueren
con Cristo, si perseveran, también reinarán con él (2 Ti. 2:11–
12).
c. Hebreos. Escrita a una iglesia perseguida, la carta a los

Hebreos exhorta vehementemente a la ὑπομονή (10:32, 36; 12:1).
La mirada de los cristianos debe estar puesta en Cristo, quien a
su vez soportó la cruz (12:2). El soportar las pruebas sirve como
disciplina divina (12:7).
d. Santiago. También Santiago muestra que las pruebas
confirman la fe y así fortalecen la firmeza que lo hace a uno
completo (1:3–4). Job es el gran ejemplo (cf. tb. los profetas en
5:10). Como en el caso de Job, el Señor demostrará ser
compasivo con los creyentes si ellos perseveran (5:11; cf. 1:12;
Mt. 5:12).
e. Apocalipsis. El Apocalipsis, libro de la iglesia mártir, exalta
la ὑπομονή como correcta y necesaria para los creyentes. Por un
lado, consiste en esperar a Jesús (1:9; 3:10). Por otro, consiste en
soportar el sufrimiento y la persecución (2:2–3; 19). La
confrontación final es la prueba suprema y exige una firmeza
suprema, para que no resulte todo en vano (13:10; 14:12). Es de
notar que, en contraste con el Apocalipsis, Juan y 1–3 Juan no
usan ὑπομονή ni ὑπομονεῖν; aquí el énfasis se pone en μένειν.
[F. Hauck, IV, 574–588]
Kittel, Gerhard, Gerhard Friedrich, and Geoffrey W. Bromiley.

Compendio Del Diccionario Teológico Del Nuevo Testamento. Grand
Rapids, MI: Libros Desafío, 2002.
ICC Re: 9–20

ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ. The θλίψις
here is the tribulation of the last time: cf. 7:14, τῆς θλίψεως τῆς
μεγάλης. It is the same as the τῆς ὥρας τοῦ πειρασμοῦ τῆς
μεbόυσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης in 3:10. This last
great tribulation necessarily precedes the Millennial Kingdom—
hence καὶ βασιλείᾳ: but to have part in the kingdom faithful
endurance throughout the tribulation is necessary—hence καὶ
ὑπομονῇ: cf. 2:2, 3, 19, 3:10, 13:10, 14:12. ὑπομονή being the

spiritual alchemy, which transmutes those who share in the
θλίψις into members of the βασιλεία, can only achieve its end in
fellowship with Jesus (ἐν Ἰησοῦ
Charles, R.H. A Critical and Exegetical Commentary on the

Revelation of St John. Vol. 1. International Critical Commentary.
Edinburgh: T&T Clark International, 1920.
Tags: Re 1:9
WBC Vol. 52A: b. Stage Two: The Composition of the “First Edition”
Rev 14:12 is a parenetic saying introduced by ὧδε, “here, this is,”
which interrupts the narrative. There are three other such sayings in
Revelation, each introduced by ὧδε (13:10, 18; 17:9). The similarities
between 14:12 and 13:10 are extremely close:
14:12: ὧδε ἡ ὑποµονὴ τῶν ἁγίων
ἐστιν.
“This indicates that the
perseverance of God’s people
involves …”
13:10: ὧδέ ἐστιν ἡ ὑποµονὴ καὶ
πίστις τῶν ἁγίων.
“This indicates that the
endurance and faith of God’s
people are involved.”
This verbal similarity suggests that 14:12 was drawn from 13:10 and
functions as a homogenizing expansion. Rev 14:13 is a saying that
consists of two parts: (a) an unidentified voice from heaven
commanding the seer to write, and (b) the second of seven beatitudes
in Revelation (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). This too appears
to be a later expansion.
Aune, David E. Revelation 1–5. Vol. 52A. Word Biblical Commentary.

Dallas: Word, Incorporated, 1997.

BNTC Re: Second Vision: The Monster from the Sea (13:1–10)
Finally, there is a call for the faithful perseverance of the
holy ones. The virtue of perseverance, a more active attitude
than the normal translation ‘endurance’ might suggest, is one
shared between John and his fellow-Christians (1:9). It eschews
violence on the part of Christians, but suggests that perseverance
in the face of suffering, and even martyrdom, is effective (on the
various forms of resistance to foreign powers available to Jews,
see A. Y. Collins 1977). Further calls to attention will occur at
13:18 (in relation to the number of the monster), 14:12 (following
the pronouncements of the three angels), and 17:9 (preceding
the explanation of the monster’s seven heads). It is a call that
has resounded across the centuries. Against the backdrop of
Nazi dominance in 1930s Germany, Dietrich Bonhoeffer urged
the German churches to become a distinctive community which
listened to the Apocalypse (Bonhoeffer 1965: 324). Such a call
will be all the more important as the narrative continues.
Boxall, Ian. The Revelation of Saint John. Black’s New Testament

Commentary. London: Continuum, 2006.
Tags: Re 13:9–10
NIGTC Re: Genuine Believers are Exhorted to Discern True from False
Worship in Order to Persevere in Their Faith (13:9–10)
The concluding sentence of v 10 confirms beyond doubt that its
initial statements refer to the suffering of believers. “Here is the
perseverance and faith of the saints” is a formal, interpretative
conclusion to those preceding statements. This links v 10 with v
7, where the “saints” were last mentioned by name. V 10 further
develops v 7 by giving the response believers are to have toward
the beast who “makes war with them and overcomes them” with
the sword. They are to stand more strongly in their faith because
of their discernment (v 9) that such persecution is intended by

the devil to cause them to compromise.
The formula found at the conclusion of v 10 will be repeated in
expanded form in 14:12: “Herein is the perseverance of the
saints, those who keep the commandments of God and the faith
of Jesus.” That formula likewise affirms that the faithfulness of
saints consists in not worshiping the beast or his image (14:9–
11), as in 13:1–8. Like John himself, the saints may suffer
imprisonment but must “endure” it faithfully (so ὑπομονή in 1:9
and here). Just as such perseverance meant that John was
reigning in a “kingdom” in the midst of “tribulation,” so it meant
the same for his readers. The exhortation “he who has an ear” at
the conclusion of each of the seven letters either immediately
precedes or follows reference to “the one who conquers” (τῷ
νικῶντι). There this combination was intended to encourage
understanding of perseverance in the midst of worldly defeat as
spiritual victory (see pp. 236–39 and 266–72 above). The same
idea is conveyed here by the exhortation in v 9 together with the
encouragement to persevere in v 10, as confirmed by noting that
every use in the Apocalypse of “faith” (πίστις) or “faithful”
(πιστός) of humans on earth speaks of enduring faith in the face
of persecution (1:5; 2:10, 13, 19; 14:12; 17:14; probably also 3:14).
Beale, G. K. The Book of Revelation: A Commentary on the Greek

Text. New International Greek Testament Commentary. Grand
Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press,
1999.
Tags: Re 13:10
BECNT Re: (c) Parenthesis: Significance for Believers (13:9–10)

John then adds a commentary on the significance of the
prophetic call. Ὧδε (hōde, in this case, moreover) is used four
times in ensuing chapters (13:10, 18; 14:12; 17:9) to provide
John’s own explanation of the ethical significance of the vision.

The best translation would probably be “this demands” in light
of the critical nature of the ethical response. The call to passivity
mandates ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων (hē hypomonē kai hē
pistis tōn hagiōn, endurance and faithfulness on the part of the
saints). The use of the article with each noun distinguishes the
emphasis of each, but it is clear that they supplement each other.
In 2:19 (“I know your works, namely your love, faith, service,
and endurance”) and 14:12 (see below), the two terms also
appear in the same context. Both terms are critical in the book,
with ὑπομονή introduced in 1:9 as “endurance in Jesus” and then
a dominant ethical demand in the seven letters (2:2, 3, 19; 3:10).
One could argue that this provides the horizontal dimension of
the whole book, the command for faithful endurance in the
midst of terrible persecution. The last time the term appears in
the book is 14:12, “This calls for patient endurance on the part of
the saints, those who obey God’s commandments and remain
faithful to Jesus.” The picture of steadfast endurance stands in
obvious contrast to the rage of the dragon (12:12, 17). Πίστις
does not occur as frequently (2:13, 19; 13:10; 14:12) as πιστός
(1:5; 2:10, 13; 3:14; 17:14; 19:11; 21:5; 22:6), but together they
deepen the meaning of “endurance,” adding the aspect of being
“faithful” or remaining true to Christ. In 2:10, 13 martyrdom is
in mind, being “faithful to the point of death,” and this is
certainly the thrust here. The saints win their victory over Satan
by “not loving their lives even to the point of death” (12:11) and
by trusting God to defeat the forces of evil on their behalf (6:11).
Osborne, Grant R. Revelation. Baker Exegetical Commentary on the

New Testament. Grand Rapids, MI: Baker Academic, 2002.
Tags: Re 13:9–10
AYB 38A: Notes

This calls for endurance and faith on the part of the saints.

Endurance means bearing hardship for a noble goal, not merely
putting up with things to avoid conflict (TLNT 3:414–20). Readers are
to endure by remaining faithful to God, the Lamb, and the Christian
community (Pezzoli-Olgiati, Täuschung, 137–40). Faith first involves
trust in God for ultimate redemption; second, it means showing
fidelity to God during life on earth (Rev 14:12; Lambrecht, “Rev 13:9–
10”).
Koester, Craig R. Revelation: A New Translation with Introduction

and Commentary. Edited by John J. Collins. Vol. 38A. Anchor Yale
Bible. New Haven; London: Yale University Press, 2014.
Tags: Re 13:10
AYB 38A: An Exhortation with Double Meaning (13:9–10)

An Exhortation with Double Meaning (13:9–10)
This part of the vision concludes with a couplet that has two parallel
lines warning about the threats of captivity and death by the sword
(13:10). Repeating the key words in each line makes the warning
memorable, yet the saying is cryptic and yields a double meaning. On
one level, the warning pertains to the faithful, who may lose their
freedom and lives if they refuse to worship the beast. From this
perspective the paradox could not be sharper. Those who do not
worship the beast have a place in the Lamb’s scroll of life. Yet the
faithful also face the prospect of losing their lives through conflict with
the beast. Being written in the scroll does not exempt people from
death but extends the promise of overcoming death through
resurrection (20:11–15). Sometimes, Revelation speaks as if every
faithful person will be killed in the war against the beast (13:15). But
each line in 13:10 begins with the word “if” (ei), which leaves open the
possibility that some will be imprisoned or killed and that others will
not. As Richard Bauckham notes, “Not every faithful witness will
actually be put to death, but all faithful witness requires the endurance
and the faithfulness (13:10) that will accept martyrdom if it comes”
(Theology, 94).
Koester, Craig R. Revelation: A New Translation with Introduction

and Commentary. Edited by John J. Collins. Vol. 38A. Anchor Yale
Bible. New Haven; London: Yale University Press, 2014.

Tags: Re 13:9–10

Upomoné - Estudio de Palabras

Uploaded by

Copyright:

Available Formats

You might also like

Upomoné - Estudio de Palabras

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Upomoné - Estudio de Palabras

Uploaded by

Copyright:

Available Formats

Hupomone and Rev 14:12

Exported from Logos Bible Software, 8:52PM June 25, 2024. 1

Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur

WSNTDICT: 5281. ὑποµονή hupomonḗ

Exported from Logos Bible Software, 8:52PM June 25, 2024. 2

Zodhiates, Spiros. The Complete Word Study Dictionary: New

WSNTDICT: 5278. ὑποµένω hupoménō

Exported from Logos Bible Software, 8:52PM June 25, 2024. 3

Zodhiates, Spiros. The Complete Word Study Dictionary: New

Louw-Nida: 25.174 ὑποµονή, ῆς

Exported from Logos Bible Software, 8:52PM June 25, 2024. 4

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of

TDNT: A. The Greek World.

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

Exported from Logos Bible Software, 8:52PM June 25, 2024. 5

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to endure, stand fast, bear

Exported from Logos Bible Software, 8:52PM June 25, 2024. 6

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to endure, stand fast, bear

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: C. The New Testament.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 7

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 1. ὑποµένειν towards God: to expect, to wait.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 8

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 9

Exported from Logos Bible Software, 8:52PM June 25, 2024. 10

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 11

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 12

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

TDNT: 2. ὑποµένειν towards the World: to stand fast, to persevere.

Exported from Logos Bible Software, 8:52PM June 25, 2024. 13

Hauck, Friedrich. “Μένω, Ἐµ-, Παρα-, Περι-, Προσµένω, Μονή,

EDNT: ὑποµονή, ῆς, ἡ

Exported from Logos Bible Software, 8:52PM June 25, 2024. 14

Exported from Logos Bible Software, 8:52PM June 25, 2024. 15

Exported from Logos Bible Software, 8:52PM June 25, 2024. 16

Balz, Horst Robert, and Gerhard Schneider. Exegetical Dictionary of

TLNT: ὑποµένω, ὑποµονη

Exported from Logos Bible Software, 8:52PM June 25, 2024. 17

Exported from Logos Bible Software, 8:52PM June 25, 2024. 18

Silva, Moisés, ed. New International Dictionary of New Testament

Exported from Logos Bible Software, 8:52PM June 25, 2024. 19

Silva, Moisés, ed. New International Dictionary of New Testament

Exported from Logos Bible Software, 8:52PM June 25, 2024. 20

Exported from Logos Bible Software, 8:52PM June 25, 2024. 21

Silva, Moisés, ed. New International Dictionary of New Testament

Exported from Logos Bible Software, 8:52PM June 25, 2024. 22

Silva, Moisés, ed. New International Dictionary of New Testament

Silva, Moisés, ed. New International Dictionary of New Testament