John 10:28

10:28 I give ¹  them eternal life, and they will never perish; ²  no one will snatch ³  them from my hand.

John 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁴  even if he dies, 11:26 and the one who lives and believes in me will never die. ⁵  Do you believe this?”

John 14:6

14:6 Jesus replied, ⁶  “I am the way, and the truth, and the life. ⁷  No one comes to the Father except through me.

John 17:2

17:2 just as you have given him authority over all humanity, ⁸  so that he may give eternal life to everyone you have given him. ⁹ 

Proverbs 2:2-6

2:2 by making ¹⁰  your ear ¹¹  attentive to wisdom,

and ¹²  by turning ¹³  your heart ¹⁴  to understanding,

2:3 indeed, if ¹⁵  you call out for ¹⁶  discernment ¹⁷  –

raise your voice ¹⁸  for understanding –

2:4 if ¹⁹  you seek ²⁰  it like silver, ²¹ 

and search for it ²²  like hidden treasure,

2:5 then you will understand ²³  how to fear the Lord, ²⁴ 

and you will discover ²⁵  knowledge ²⁶  about God. ²⁷ 

2:6 For ²⁸  the Lord gives ²⁹  wisdom,

and from his mouth ³⁰  comes ³¹  knowledge and understanding.

Romans 6:23

6:23 For the payoff ³²  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

[10:28]  ¹ tn Grk “And I give.”

[10:28]  ² tn Or “will never die” or “will never be lost.”

[10:28]  ³ tn Or “no one will seize.”

[11:25]  ⁴ tn That is, will come to life.

[11:26]  ⁵ tn Grk “will never die forever.”

[14:6]  ⁶ tn Grk “Jesus said to him.”

[14:6]  ⁷ tn Or “I am the way, even the truth and the life.”

[17:2]  ⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[2:2]  ¹⁰ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹¹ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ¹² tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ¹³ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ¹⁴ tn Or “mind” (the center of the will, the choice).

[2:3]  ¹⁵ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ¹⁶ tn Heb “summon.”

[2:3]  ¹⁷ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ¹⁸ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ¹⁹ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ²⁰ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ²¹ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ²² sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ²³ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ²⁴ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ²⁵ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ²⁶ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ²⁷ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ²⁸ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ²⁹ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³⁰ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ³¹ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[6:23]  ³² tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.