³ sn The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents.

¹ tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).

³ tn The verb שַׁאֲנָנוּ (shaʾananu) is the Palel of שָׁאַן (shaʾan) 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.

¹ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

¹ tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”

¹ tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.

¹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

¹ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

¹ tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”

¹ tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.

³ tn The rest of the verse makes better sense if it is interpreted as what his friends say.

³ tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”

¹ tn Heb “As for the rest of the events of Solomon, the former and the latter, are they not written?”

¹ tn Heb “they”; the referent (the rest [of the Benjaminites]) has been specified in the translation for clarity.

¹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

³ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

³ tn Heb “Damascus its resting place.” The third person masculine singular suffix on “resting place” (מְנֻחָתוֹ, m^enukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

³ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

² tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]).

² tn Heb “rest.” While the basic meaning of מְנוּחָה (m^enukhah) is “rest,” it often refers to “security,” such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: “rest” (KJV, ASV, NASB, NIV); (2) the metonymical cause/effect sense: “security” (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: “home” (RSV, TEV, CEV, NCV).