Matius 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.

Matius 24:13

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

Ayub 27:8-10

27:8 For what hope does the godless have when he is cut off, ² 

when God takes away his life? ³ 

27:9 Does God listen to his cry

when distress overtakes him?

27:10 Will he find delight ⁴  in the Almighty?

Will he call out to God at all times?

Mazmur 36:3

36:3 The words he speaks are sinful and deceitful;

he does not care about doing what is wise and right. ⁵ 

Hosea 6:4

Transitory Faithfulness and Imminent Judgment

6:4 What am I going to do with you, O Ephraim?

What am I going to do with you, O Judah?

For ⁶  your faithfulness is as fleeting as the morning mist; ⁷ 

it disappears as quickly as dawn’s dew! ⁸ 

Roma 2:7

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

Filipi 1:6

1:6 For I am sure of this very thing, ⁹  that the one ¹⁰  who began a good work in ¹¹  you will perfect it ¹²  until the day of Christ Jesus.

Filipi 1:1

Salutation

1:1 From Paul ¹³  and Timothy, slaves ¹⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁵  with the overseers ¹⁶  and deacons.

Pengkhotbah 1:5

1:5 The sun rises ¹⁷  and the sun sets; ¹⁸ 

it hurries away ¹⁹  to a place from which it rises ²⁰  again. ²¹ 

[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.

[27:8]  ² tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ³ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[27:10]  ⁴ tn See the note on 22:26 where the same verb is employed.

[36:3]  ⁵ tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.

[6:4]  ⁶ tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).

[6:4]  ⁷ tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).

[6:4]  sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. עָנָן 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.

[6:4]  ⁸ tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).

[1:6]  ⁹ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹⁰ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹¹ tn Or “among.”

[1:6]  ¹² tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁶ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:5]  ¹⁷ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ¹⁸ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ¹⁹ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ²⁰ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ²¹ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.