Amsal 10:9

10:9 The one who conducts himself ¹  in integrity ²  will live ³  securely,

but the one who behaves perversely ⁴  will be found out.

Amsal 19:16

19:16 The one who obeys commandments guards ⁵  his life;

the one who despises his ways ⁶  will die. ⁷ 

Matius 24:13

24:13 But the person who endures to the end will be saved. ⁸ 

Ibrani 10:39

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. ⁹ 

Yudas 1:21

1:21 maintain ¹⁰  yourselves in the love of God, while anticipating ¹¹  the mercy of our Lord Jesus Christ that brings eternal life. ¹² 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹³  and to cause you to stand, rejoicing, ¹⁴  without blemish ¹⁵  before his glorious presence, ¹⁶ 

Wahyu 3:10

3:10 Because you have kept ¹⁷  my admonition ¹⁸  to endure steadfastly, ¹⁹  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.

[10:9]  ¹ tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.

[10:9]  ² sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.

[10:9]  ³ tn Heb “walks.”

[10:9]  ⁴ tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (mÿ’aqqesh) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.

[19:16]  ⁵ tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשׁמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”

[19:16]  ⁶ sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.

[19:16]  ⁷ tc The Kethib is יָוְמֻת (yavmut), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.

[24:13]  ⁸ 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.

[10:39]  ⁹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[1:21]  ¹⁰ tn Or “keep.”

[1:21]  ¹¹ tn Or “waiting for.”

[1:21]  ¹² tn Grk “unto eternal life.”

[1:24]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹⁶ tn Or “in the presence of his glory,” “before his glory.”

[3:10]  ¹⁷ 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]  ¹⁸ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁹ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).