Revelation 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 ¹  into prison so you may be tested, ²  and you will experience suffering ³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴ 

Revelation 2:13

2:13 ‘I know ⁵  where you live – where Satan’s throne is. Yet ⁶  you continue to cling ⁷  to my name and you have not denied your ⁸  faith in me, ⁹  even in the days of Antipas, my faithful witness, ¹⁰  who was killed in your city ¹¹  where Satan lives.

Revelation 20:4

20:4 Then ¹²  I saw thrones and seated on them were those who had been given authority to judge. ¹³  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ¹⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ¹⁵  came to life ¹⁶  and reigned with Christ for a thousand years.

Luke 14:26

14:26 “If anyone comes to me and does not hate ¹⁷  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁸  he cannot be my disciple.

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.”

Hebrews 11:35-38

11:35 and women received back their dead raised to life. ²⁶  But others were tortured, not accepting release, to obtain resurrection to a better life. ²⁷  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ²⁸  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

[2:10]  ¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ² tn Or “tempted.”

[2:10]  ³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴ 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.”

[2:13]  ⁵ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁷ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁸ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹⁰ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹¹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[20:4]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ¹³ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ¹⁴ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ¹⁶ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[14:26]  ¹⁷ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁸ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[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.

[11:35]  ²⁶ tn Grk “received back their dead from resurrection.”

[11:35]  ²⁷ tn Grk “to obtain a better resurrection.”

[11:37]  ²⁸ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)