Pengkhotbah 4:2

4:2 So I considered ¹  those who are dead and gone ² 

more fortunate than those who are still alive. ³ 

Ayub 3:17

3:17 There ⁴  the wicked ⁵  cease ⁶  from turmoil, ⁷ 

and there the weary ⁸  are at rest.

Yesaya 57:1-2

57:1 The godly ⁹  perish,

but no one cares. ¹⁰ 

Honest people disappear, ¹¹ 

when no one ¹²  minds ¹³ 

that the godly ¹⁴  disappear ¹⁵  because of ¹⁶  evil. ¹⁷ 

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ¹⁸ 

Yesaya 57:2

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ¹⁹ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Filipi 1:21-23

1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, ²¹  this will mean productive work ²²  for me, yet I don’t know which I prefer: ²³  1:23 I feel torn between the two, ²⁴  because I have a desire to depart and be with Christ, which is better by far,

Wahyu 14:13

14:13 Then ²⁵  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ²⁶  because their deeds will follow them.” ²⁷ 

[4:2]  ¹ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ² tn Heb “the dead who had already died.”

[4:2]  ³ tn Heb “the living who are alive.”

[3:17]  ⁴ sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.

[3:17]  ⁵ sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

[3:17]  ⁶ tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).

[3:17]  ⁷ tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.

[3:17]  ⁸ tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

[57:1]  ⁹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ¹⁰ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ¹¹ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹² tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ¹³ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ¹⁴ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ¹⁵ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹⁶ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ¹⁷ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[57:2]  ¹⁸ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.

[57:2]  ¹⁹ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ²¹ tn Grk “flesh.”

[1:22]  ²² tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ²³ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

[1:23]  ²⁴ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[14:13]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁶ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁷ tn Grk “their deeds will follow with them.”