Daniel 12:4

12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ¹  and knowledge will increase.”

Daniel 12:9

12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.

Daniel 12:13

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 

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 13:39-40

13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As ⁶  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 24:13

24:13 But the person who endures to the end will be saved. ⁷ 

Matius 24:1

The Destruction of the Temple

24:1 Now ⁸  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁹ 

Pengkhotbah 4:7

Labor Motivated by Greed

4:7 So ¹⁰  I again considered ¹¹  another ¹²  futile thing on earth: ¹³ 

[12:4]  ¹ tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”

[12:4]  sn Many will dash about is probably an allusion to Amos 8:12.

[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.

[13:40]  ⁶ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[24:13]  ⁷ 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.

[24:1]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[4:7]  ¹⁰ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”

[4:7]  ¹¹ tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti…va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

[4:7]  ¹² tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:7]  ¹³ tn Heb “under the sun.”