Isaiah 57:2

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

they rest on their beds. ¹ 

Matthew 5:10-12

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ²  insult you and persecute you and say all kinds of evil things about you falsely ³  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Luke 16:25

16:25 But Abraham said, ‘Child, ⁴  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. ⁵ 

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ⁶  – if indeed we suffer with him so we may also be glorified with him.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁷  in Christ Jesus has set you ⁸  free from the law of sin and death.

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ⁹  faith in the power ¹⁰  of God who raised him from the dead.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹¹  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Hebrews 4:11

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.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹²  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹³  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Revelation 7:14-17

7:14 So ¹⁴  I said to him, “My lord, you know the answer.” ¹⁵  Then ¹⁶  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁷  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 ¹⁸  him day and night in his temple, and the one seated on the throne will shelter them. ¹⁹  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²⁰  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.” ²¹ 

Revelation 14:13

14:13 Then ²²  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, ²³  because their deeds will follow them.” ²⁴ 

Revelation 21:4

21:4 He ²⁵  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ²⁶ 

[57:2]  ¹ 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.

[5:11]  ² tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ³ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[16:25]  ⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[8:17]  ⁶ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:2]  ⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[2:12]  ⁹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁰ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[4:1]  ¹¹ tn Grk “let us fear.”

[4:1]  ¹² tn Grk “let us fear.”

[4:1]  ¹³ tn Grk “let us fear.”

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

[7:14]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁷ 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]  ¹⁸ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn An allusion to Isa 25:8.

[14:13]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²³ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁴ tn Grk “their deeds will follow with them.”

[21:4]  ²⁵ tn Grk “God, and he.” 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.

[21:4]  ²⁶ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”