Matius 24:13

24:13 But the person who endures to the end will be saved. ¹ 

Daniel 12:12-13

12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way ²  until the end. ³  You will rest and then at the end of the days you will arise to receive ⁴  what you have been allotted.” ⁵ 

Markus 13:13

13:13 You will be hated by everyone because of my name. ⁶  But the one who endures to the end will be saved. ⁷ 

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁸  the word, cling to it ⁹  with an honest and good ¹⁰  heart, and bear fruit with steadfast endurance. ¹¹ 

Roma 2:7

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

Galatia 6:9

6:9 So we must not grow weary ¹²  in doing good, for in due time we will reap, if we do not give up. ¹³ 

Ibrani 3:14

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

Ibrani 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Yakobus 1:12

1:12 Happy is the one ¹⁵  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁶  promised to those who love him.

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, ¹⁷  1:21 maintain ¹⁸  yourselves in the love of God, while anticipating ¹⁹  the mercy of our Lord Jesus Christ that brings eternal life. ²⁰ 

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, ²¹  I will permit ²²  him to eat from the tree of life that is ²³  in the paradise of God.’ ²⁴ 

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ²⁵  into prison so you may be tested, ²⁶  and you will experience suffering ²⁷  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²⁸ 

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, ²⁹  I will give him some of the hidden manna, and I will give him a white ³⁰  stone, ³¹  and on that stone will be written a new name that no one can understand ³²  except the one who receives it.’

Wahyu 2:26

2:26 And to the one who conquers ³³  and who continues in ³⁴  my deeds until the end, I will give him authority over the nations ³⁵  –

Wahyu 3:21

3:21 I will grant the one ³⁶  who conquers ³⁷  permission ³⁸  to sit with me on my throne, just as I too conquered ³⁹  and sat down with my Father on his throne.

[24:13]  ¹ 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.

[12:13]  ² tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ³ tc The LXX lacks “until the end.”

[12:13]  ⁴ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁵ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[13:13]  ⁶ sn See 1 Cor 1:25-31.

[13:13]  ⁷ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[8:15]  ⁸ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁰ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹¹ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[6:9]  ¹² tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ¹³ 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).

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

[1:12]  ¹⁵ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹⁶ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:20]  ¹⁷ 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]  ¹⁸ tn Or “keep.”

[1:21]  ¹⁹ tn Or “waiting for.”

[1:21]  ²⁰ tn Grk “unto eternal life.”

[2:7]  ²¹ 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]  ²² tn Or “grant.”

[2:7]  ²³ tn Or “stands.”

[2:7]  ²⁴ 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]  ²⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²⁶ tn Or “tempted.”

[2:10]  ²⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²⁸ 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.”

[2:17]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:26]  ³³ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ³⁴ 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]  ³⁵ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[3:21]  ³⁶ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ³⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ³⁸ tn Grk “I will give [grant] to him.”

[3:21]  ³⁹ tn Or “have been victorious”; traditionally, “have overcome.”