Yesaya 40:30-31

40:30 Even youths get tired and weary;

even strong young men clumsily stumble. ¹ 

40:31 But those who wait for the Lord’s help ²  find renewed strength;

they rise up as if they had eagles’ wings, ³ 

they run without growing weary,

they walk without getting tired.

Zefanya 3:16

3:16 On that day they will say ⁴  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ⁵ 

Matius 24:13

24:13 But the person who endures to the end will be saved. ⁶ 

Lukas 18:1-2

Prayer and the Parable of the Persistent Widow

18:1 Then ⁷  Jesus ⁸  told them a parable to show them they should always ⁹  pray and not lose heart. ¹⁰  18:2 He said, ¹¹  “In a certain city ¹²  there was a judge ¹³  who neither feared God nor respected people. ¹⁴ 

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 4:16

4:16 And after ¹⁵  you have read this letter, have it read ¹⁶  to the church of Laodicea. In turn, read the letter from Laodicea ¹⁷  as well.

Efesus 3:13

3:13 For this reason I ask you ¹⁸  not to lose heart because of what I am suffering for you, ¹⁹  which ²⁰  is your glory. ²¹ 

Ibrani 3:6

3:6 But Christ ²²  is faithful as a son over God’s ²³  house. We are of his house, ²⁴  if in fact we hold firmly ²⁵  to our confidence and the hope we take pride in. ²⁶ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ²⁷  firm until the end.

Ibrani 10:35-39

10:35 So do not throw away your confidence, because it ²⁸  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ²⁹  10:37 For just a little longer ³⁰  and he who is coming will arrive and not delay. ³¹  10:38 But my righteous one will live by faith, and if he shrinks back, I ³²  take no pleasure in him. ³³  10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ³⁴ 

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.

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ³⁵  the Lord’s discipline

or give up when he corrects ³⁶  you.

Wahyu 2:3

2:3 I am also aware ³⁷  that you have persisted steadfastly, ³⁸  endured much for the sake of my name, and have not grown weary.

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³⁹  I will permit ⁴⁰  him to eat from the tree of life that is ⁴¹  in the paradise of God.’ ⁴² 

Wahyu 2:10-11

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁴³  into prison so you may be tested, ⁴⁴  and you will experience suffering ⁴⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴⁶  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁴⁷  will in no way be harmed by the second death.’

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁴⁸  I will give him some of the hidden manna, and I will give him a white ⁴⁹  stone, ⁵⁰  and on that stone will be written a new name that no one can understand ⁵¹  except the one who receives it.’

Wahyu 2:26-29

2:26 And to the one who conquers ⁵²  and who continues in ⁵³  my deeds until the end, I will give him authority over the nations ⁵⁴  –

2:27 he ⁵⁵  will rule ⁵⁶  them with an iron rod ⁵⁷ 

and like clay jars he will break them to pieces, ⁵⁸ 

2:28 just as I have received the right to rule ⁵⁹  from my Father – and I will give him the morning star. ⁶⁰  2:29 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:5-6

3:5 The one who conquers ⁶¹  will be dressed like them ⁶²  in white clothing, ⁶³  and I will never ⁶⁴  erase ⁶⁵  his name from the book of life, but ⁶⁶  will declare ⁶⁷  his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:12-13

3:12 The one who conquers ⁶⁸  I will make ⁶⁹  a pillar in the temple of my God, and he will never depart from it. I ⁷⁰  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ⁷¹  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:21-22

3:21 I will grant the one ⁷²  who conquers ⁷³  permission ⁷⁴  to sit with me on my throne, just as I too conquered ⁷⁵  and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

[40:30]  ¹ tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.

[40:31]  ² tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ³ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[3:16]  ⁴ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ⁵ tn Heb “your hands must not go limp.”

[24:13]  ⁶ 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.

[18:1]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁰ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ¹¹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ¹² tn Or “town.”

[18:2]  ¹³ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ¹⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[4:16]  ¹⁵ tn Grk “when.”

[4:16]  ¹⁶ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ¹⁷ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[3:13]  ¹⁸ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ¹⁹ tn Grk “my trials on your behalf.”

[3:13]  ²⁰ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ²¹ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[3:6]  ²² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ²³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ²⁴ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ²⁵ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ²⁶ tn Grk “the pride of our hope.”

[3:14]  ²⁷ tn Grk “the beginning of the confidence.”

[10:35]  ²⁸ tn Grk “which,” but showing the reason.

[10:36]  ²⁹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ³⁰ sn A quotation from Isa 26:20.

[10:37]  ³¹ sn A quotation from Hab 2:3.

[10:38]  ³² tn Grk “my soul.”

[10:38]  ³³ sn A quotation from Hab 2:4.

[10:39]  ³⁴ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[12:5]  ³⁵ tn Or “disregard,” “think little of.”

[12:5]  ³⁶ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:3]  ³⁷ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ³⁸ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:7]  ³⁹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁴⁰ tn Or “grant.”

[2:7]  ⁴¹ tn Or “stands.”

[2:7]  ⁴² tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:10]  ⁴³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴⁴ tn Or “tempted.”

[2:10]  ⁴⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴⁶ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:11]  ⁴⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ⁴⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁴⁹ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁵⁰ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁵¹ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:26]  ⁵² tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ⁵³ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ⁵⁴ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[2:27]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ⁵⁶ tn Grk “will shepherd.”

[2:27]  ⁵⁷ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ⁵⁸ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[2:28]  ⁵⁹ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

[2:28]  ⁶⁰ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[3:5]  ⁶¹ tn Or “who overcomes.”

[3:5]  ⁶² tn Grk “thus.”

[3:5]  ⁶³ tn Or “white robes.”

[3:5]  ⁶⁴ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁶⁵ tn Or “will never wipe out.”

[3:5]  ⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁶⁷ tn Grk “will confess.”

[3:12]  ⁶⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ⁶⁹ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁷¹ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:21]  ⁷² tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁷³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁷⁴ tn Grk “I will give [grant] to him.”

[3:21]  ⁷⁵ tn Or “have been victorious”; traditionally, “have overcome.”