Yesaya 32:17-18

32:17 Fairness will produce peace ¹ 

and result in lasting security. ² 

32:18 My people will live in peaceful settlements,

in secure homes,

and in safe, quiet places. ³ 

Yesaya 66:10-12

66:10 Be happy for Jerusalem

and rejoice with her, all you who love her!

Share in her great joy,

all you who have mourned over her!

66:11 For ⁴  you will nurse from her satisfying breasts and be nourished; ⁵ 

you will feed with joy from her milk-filled breasts. ⁶ 

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ⁷ 

You will nurse from her breast ⁸  and be carried at her side;

you will play on her knees.

Mazmur 91:1

Psalm 91 ⁹ 

91:1 As for you, the one who lives ¹⁰  in the shelter of the sovereign One, ¹¹ 

and resides in the protective shadow ¹²  of the mighty king ¹³  –

Mazmur 91:4

91:4 He will shelter you ¹⁴  with his wings; ¹⁵ 

you will find safety under his wings.

His faithfulness is like a shield or a protective wall. ¹⁶ 

Mazmur 116:7

116:7 Rest once more, my soul, ¹⁷ 

for the Lord has vindicated you. ¹⁸ 

Yeremia 6:16

6:16 The Lord said to his people: ¹⁹ 

“You are standing at the crossroads. So consider your path. ²⁰ 

Ask where the old, reliable paths ²¹  are.

Ask where the path is that leads to blessing ²²  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

Hagai 2:9

2:9 ‘The future splendor of this temple will be greater than that of former times,’ ²³  the Lord who rules over all declares, ‘and in this place I will give peace.’” ²⁴ 

Matius 11:28-30

11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke ²⁵  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ²⁶  heard in prison about the deeds Christ ²⁷  had done, he sent his disciples to ask a question: ²⁸ 

Matius 1:7-12

1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ²⁹  1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ³⁰  Amon the father of Josiah, 1:11 and Josiah ³¹  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

1:12 After ³²  the deportation to Babylon, Jeconiah became the father of Shealtiel, ³³  Shealtiel the father of Zerubbabel,

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ³⁴  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 4:9-16

4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s ³⁵  rest has also rested from his works, just as God did from his own works. 4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience. 4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, ³⁶  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ³⁷ 

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ³⁸  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Pengkhotbah 1:7-9

1:7 All the streams flow ³⁹  into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again. ⁴⁰ 

1:8 All this ⁴¹  monotony ⁴²  is tiresome; no one can bear ⁴³  to describe it: ⁴⁴ 

The eye is never satisfied with seeing, nor is the ear ever content ⁴⁵  with hearing.

1:9 What exists now ⁴⁶  is what will be, ⁴⁷ 

and what has been done is what will be done;

there is nothing truly new on earth. ⁴⁸ 

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ⁴⁹  will never be satisfied with money, ⁵⁰ 

he who loves wealth ⁵¹  will never be satisfied ⁵²  with his ⁵³  income.

This also is futile.

[32:17]  ¹ tn Heb “and the product of fairness will be peace.”

[32:17]  ² tn Heb “and the work of fairness [will be] calmness and security forever.”

[32:18]  ³ tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”

[66:11]  ⁴ tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ⁵ tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ⁶ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[66:11]  sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.

[66:12]  ⁷ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ⁸ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[91:1]  ⁹ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ¹⁰ tn Heb “[O] one who lives.”

[91:1]  ¹¹ tn Traditionally “the Most High.”

[91:1]  ¹² sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹³ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[91:4]  ¹⁴ tn Heb “put a cover over you” (see Ps 5:11).

[91:4]  ¹⁵ tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).

[91:4]  ¹⁶ tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”

[116:7]  ¹⁷ tn Heb “return, my soul, to your place of rest.”

[116:7]  ¹⁸ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).

[6:16]  ¹⁹ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ²⁰ tn Heb “Stand at the crossroads and look.”

[6:16]  ²¹ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ²² tn Heb “the way of/to the good.”

[2:9]  ²³ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ²⁴ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

[11:29]  ²⁵ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[11:2]  ²⁶ sn John refers to John the Baptist.

[11:2]  ²⁷ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ²⁸ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[1:7]  ²⁹ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

[1:10]  ³⁰ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.

[1:11]  ³¹ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

[1:12]  ³² tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ³³ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[4:1]  ³⁴ tn Grk “let us fear.”

[4:10]  ³⁵ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[4:13]  ³⁶ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[4:16]  ³⁷ tn Grk “for timely help.”

[4:1]  ³⁸ tn Grk “let us fear.”

[1:7]  ³⁹ tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

[1:7]  ⁴⁰ tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.

[1:7]  sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.

[1:8]  ⁴¹ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ⁴² 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]  ⁴³ tn Heb “is able.”

[1:8]  ⁴⁴ 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]  ⁴⁵ 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.”

[1:9]  ⁴⁶ tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.

[1:9]  ⁴⁷ tn The Hebrew verbal form is an imperfect.

[1:9]  ⁴⁸ tn Heb “under the sun.”

[5:10]  ⁴⁹ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ⁵⁰ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ⁵¹ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ⁵² tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ⁵³ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.