Wahyu 6:11

6:11 Each ¹  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ²  of both their fellow servants ³  and their brothers who were going to be killed just as they had been.

Wahyu 7:14-17

7:14 So ⁴  I said to him, “My lord, you know the answer.” ⁵  Then ⁶  he said to me, “These are the ones who have come out of the great tribulation. They ⁷  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁸  him day and night in his temple, and the one seated on the throne will shelter them. ⁹  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹⁰  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹¹ 

Ayub 3:17-19

3:17 There ¹²  the wicked ¹³  cease ¹⁴  from turmoil, ¹⁵ 

and there the weary ¹⁶  are at rest.

3:18 There ¹⁷  the prisoners ¹⁸  relax ¹⁹  together; ²⁰ 

they do not hear the voice of the oppressor. ²¹ 

3:19 Small and great are ²²  there,

and the slave is free ²³  from his master. ²⁴ 

Yesaya 35:10

35:10 those whom the Lord has ransomed will return that way. ²⁵ 

They will enter Zion with a happy shout.

Unending joy will crown them, ²⁶ 

happiness and joy will overwhelm ²⁷  them;

grief and suffering will disappear. ²⁸ 

Yesaya 57:2

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

they rest on their beds. ²⁹ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ³⁰  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ³¹ 

Lukas 16:2

16:2 So ³²  he called the manager ³³  in and said to him, ‘What is this I hear about you? ³⁴  Turn in the account of your administration, ³⁵  because you can no longer be my manager.’

Lukas 1:6-7

1:6 They ³⁶  were both righteous in the sight of God, following ³⁷  all the commandments and ordinances of the Lord blamelessly. ³⁸  1:7 But they did not have a child, because Elizabeth was barren, ³⁹  and they were both very old. ⁴⁰ 

Ibrani 4:9-11

4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s ⁴¹  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.

[6:11]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ² tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[7:14]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁸ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁹ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ¹⁰ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ¹¹ sn An allusion to Isa 25:8.

[3:17]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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”).

[3:18]  ¹⁷ tn “There” is not in the Hebrew text, but is supplied from the context.

[3:18]  ¹⁸ tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”

[3:18]  ¹⁹ tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.

[3:18]  ²⁰ sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.

[3:18]  ²¹ tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.

[3:19]  ²² tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”

[3:19]  ²³ tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11.

[3:19]  ²⁴ tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.

[35:10]  ²⁵ tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ²⁶ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[35:10]  ²⁷ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ²⁸ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[57:2]  ²⁹ 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.

[16:25]  ³⁰ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ³¹ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:2]  ³² tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ³³ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ³⁴ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ³⁵ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[1:6]  ³⁶ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ³⁷ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³⁸ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ³⁹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ⁴⁰ tn Grk “were both advanced in days” (an idiom for old age).

[4:10]  ⁴¹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.