Revelation 12:11

12:11 But ¹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²  so much that they were afraid to die.

Matthew 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matthew 24:13

24:13 But the person who endures to the end will be saved. ³ 

Mark 8:35

8:35 For whoever wants to save his life ⁴  will lose it, ⁵  but whoever loses his life for my sake and for the gospel will save it.

Mark 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 

Luke 21:16-19

21:16 You will be betrayed even by parents, ⁸  brothers, relatives, ⁹  and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. ¹⁰  21:18 Yet ¹¹  not a hair of your head will perish. ¹²  21:19 By your endurance ¹³  you will gain ¹⁴  your lives. ¹⁵ 

John 12:25

12:25 The one who loves his life ¹⁶  destroys ¹⁷  it, and the one who hates his life in this world guards ¹⁸  it for eternal life.

Acts 20:24

20:24 But I do not consider my life ¹⁹  worth anything ²⁰  to myself, so that ²¹  I may finish my task ²²  and the ministry that I received from the Lord Jesus, to testify to the good news ²³  of God’s grace.

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁴  my heart? For I am ready not only to be tied up, ²⁵  but even to die in Jerusalem for the name of the Lord Jesus.”

Acts 21:2

21:2 We found ²⁶  a ship crossing over to Phoenicia, ²⁷  went aboard, ²⁸  and put out to sea. ²⁹ 

Acts 4:7-8

4:7 After ³⁰  making Peter and John ³¹  stand in their midst, they began to inquire, “By what power or by what name ³²  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ³³  replied, ³⁴  “Rulers of the people and elders, ³⁵ 

[12:11]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[24:13]  ³ 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.

[8:35]  ⁴ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[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.

[21:16]  ⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁹ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:17]  ¹⁰ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:18]  ¹¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ¹² sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[21:19]  ¹³ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹⁴ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ¹⁵ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[12:25]  ¹⁶ tn Or “soul.”

[12:25]  ¹⁷ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁸ tn Or “keeps.”

[20:24]  ¹⁹ tn Grk “soul.”

[20:24]  ²⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ²¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ²² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²³ tn Or “to the gospel.”

[21:13]  ²⁴ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁵ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:2]  ²⁶ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁷ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁸ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[4:7]  ³⁰ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ³¹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ³² sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:8]  ³³ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ³⁴ tn Grk “Spirit, said to them.”

[4:8]  ³⁵ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.