2 Korintus 1:24

1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. ¹ 

2 Korintus 4:18

4:18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.

Ulangan 12:9

12:9 for you have not yet come to the final stop ²  and inheritance the Lord your God is giving you.

Roma 8:24-25

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ³ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁵  in the saints’ ⁶  inheritance in the light.

Galatia 2:20

2:20 I have been crucified with Christ, ⁷  and it is no longer I who live, but Christ lives in me. So ⁸  the life I now live in the body, ⁹  I live because of the faithfulness of the Son of God, ¹⁰  who loved me and gave himself for me.

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹¹  take no pleasure in him. ¹² 

Ibrani 11:1-27

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see. 11:2 For by it the people of old ¹³  received God’s commendation. ¹⁴  11:3 By faith we understand that the worlds ¹⁵  were set in order at God’s command, ¹⁶  so that the visible has its origin in the invisible. ¹⁷  11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹⁸  he was commended as righteous, because God commended him for his offerings. And through his faith ¹⁹  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²⁰  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner ²¹  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ²²  of the same promise. 11:10 For he was looking forward to the city with firm foundations, ²³  whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, ²⁴  he received the ability to procreate, ²⁵  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ²⁶  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ²⁷  on the seashore. ²⁸  11:13 These all died in faith without receiving the things promised, ²⁹  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ³⁰  on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, ³¹  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ³²  yet he was ready to offer up ³³  his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” ³⁴  11:19 and he reasoned ³⁵  that God could even raise him from the dead, and in a sense ³⁶  he received him back from there. 11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ³⁷  11:22 By faith Joseph, at the end of his life, ³⁸  mentioned the exodus of the sons of Israel ³⁹  and gave instructions about his burial. ⁴⁰ 

11:23 By faith, when Moses was born, his parents hid him ⁴¹  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ ⁴²  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁴³  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 1:8

1:8 All this ⁴⁴  monotony ⁴⁵  is tiresome; no one can bear ⁴⁶  to describe it: ⁴⁷ 

The eye is never satisfied with seeing, nor is the ear ever content ⁴⁸  with hearing.

Pengkhotbah 5:9

5:9 The produce of the land is seized ⁴⁹  by all of them,

even the king is served ⁵⁰  by the fields. ⁵¹ 

[1:24]  ¹ tn Or “because you stand firm in the faith.”

[12:9]  ² tn Heb “rest.”

[8:25]  ³ tn Or “perseverance.”

[8:1]  ⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:12]  ⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:20]  ⁷ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ⁸ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ⁹ tn Grk “flesh.”

[2:20]  ¹⁰ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[10:38]  ¹¹ tn Grk “my soul.”

[10:38]  ¹² sn A quotation from Hab 2:4.

[11:2]  ¹³ tn Or “the elders,” “the ancients.”

[11:2]  ¹⁴ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[11:3]  ¹⁵ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ¹⁶ tn Grk “by God’s word.”

[11:3]  ¹⁷ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[11:4]  ¹⁸ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ¹⁹ tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ²⁰ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:9]  ²¹ tn Or “settled as a resident alien.”

[11:9]  ²² tn Or “heirs with him.”

[11:10]  ²³ tn Grk “that has foundations.”

[11:11]  ²⁴ tn Grk “past the time of maturity.”

[11:11]  ²⁵ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:12]  ²⁶ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²⁷ tn Grk a collective “the sand.”

[11:12]  ²⁸ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ²⁹ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ³⁰ tn Or “sojourners.”

[11:16]  ³¹ tn Grk “now.”

[11:17]  ³² tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ³³ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:18]  ³⁴ tn Grk “in Isaac seed will be named for you.”

[11:18]  sn A quotation from Gen 21:12.

[11:19]  ³⁵ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ³⁶ tn Grk “in/by a symbol.”

[11:21]  ³⁷ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ³⁸ tn Grk “coming to an end,” “dying.”

[11:22]  ³⁹ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁴⁰ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[11:23]  ⁴¹ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:26]  ⁴² tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁴³ tn Grk “he was looking away to.”

[1:8]  ⁴⁴ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ⁴⁵ tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ⁴⁶ tn Heb “is able.”

[1:8]  ⁴⁷ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ⁴⁸ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”

[5:9]  ⁴⁹ tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ⁵⁰ tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.

[5:9]  ⁵¹ tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.