Matius 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ¹  heard in prison about the deeds Christ ²  had done, he sent his disciples to ask a question: ³ 

Kisah Para Rasul 18:21

18:21 but said farewell to ⁴  them and added, ⁵  “I will come back ⁶  to you again if God wills.” ⁷  Then ⁸  he set sail from Ephesus,

Mazmur 51:17

51:17 The sacrifices God desires are a humble spirit ⁹  –

O God, a humble and repentant heart ¹⁰  you will not reject. ¹¹ 

Mazmur 147:3

147:3 He heals ¹²  the brokenhearted,

and bandages their wounds.

Yesaya 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ¹³ 

he leads the ewes along.

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ¹⁴  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ¹⁵ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹⁶ 

Yesaya 61:1-3

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁷  me. ¹⁸ 

He has commissioned ¹⁹  me to encourage ²⁰  the poor,

to help ²¹  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ²² 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ²³  instead of mourning,

a garment symbolizing praise, ²⁴  instead of discouragement. ²⁵ 

They will be called oaks of righteousness, ²⁶ 

trees planted by the Lord to reveal his splendor. ²⁷ 

Ratapan 3:31-34

כ (Kaf)

3:31 For the Lord ²⁸  will not

reject us forever. ²⁹ 

3:32 Though he causes us ³⁰  grief, he then has compassion on us ³¹ 

according to the abundance of his loyal kindness. ³² 

3:33 For he is not predisposed to afflict ³³ 

or to grieve people. ³⁴ 

ל (Lamed)

3:34 To crush underfoot

all the earth’s prisoners, ³⁵ 

Yehezkiel 34:16

34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ³⁶  me to proclaim good news ³⁷  to the poor. ³⁸ 

He has sent me ³⁹  to proclaim release ⁴⁰  to the captives

and the regaining of sight ⁴¹  to the blind,

to set free ⁴²  those who are oppressed, ⁴³ 

Lukas 4:2

4:2 where for forty days he endured temptations ⁴⁴  from the devil. He ⁴⁵  ate nothing ⁴⁶  during those days, and when they were completed, ⁴⁷  he was famished.

Kolose 2:7

2:7 rooted ⁴⁸  and built up in him and firm ⁴⁹  in your ⁵⁰  faith just as you were taught, and overflowing with thankfulness.

Ibrani 12:12-13

12:12 Therefore, strengthen ⁵¹  your listless hands and your weak knees, ⁵²  12:13 and make straight paths for your feet, ⁵³  so that what is lame may not be put out of joint but be healed.

[11:2]  ¹ sn John refers to John the Baptist.

[11:2]  ² 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]  ³ 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.

[18:21]  ⁴ tn Or “but took leave of.”

[18:21]  ⁵ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁶ tn Or “will return.”

[18:21]  ⁷ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁸ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[51:17]  ⁹ tn Heb “a broken spirit.”

[51:17]  ¹⁰ tn Heb “a broken and crushed heart.”

[51:17]  ¹¹ tn Or “despise.”

[147:3]  ¹² tn Heb “the one who heals.”

[40:11]  ¹³ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[57:15]  ¹⁴ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ¹⁵ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ¹⁶ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[61:1]  ¹⁷ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁸ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ¹⁹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁰ tn Or “proclaim good news to.”

[61:1]  ²¹ tn Heb “to bind up [the wounds of].”

[61:2]  ²² tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[61:3]  ²³ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ²⁴ tn Heb “garment of praise.”

[61:3]  ²⁵ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ²⁶ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ²⁷ tn Heb “a planting of the Lord to reveal splendor.”

[3:31]  ²⁸ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[3:31]  ²⁹ tn The verse is unusually short and something unrecoverable may be missing.

[3:32]  ³⁰ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

[3:32]  ³¹ tn Heb “He will have compassion.” The words “on us” are added in the translation.

[3:32]  ³² tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

[3:33]  ³³ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

[3:33]  ³⁴ tn Heb “sons of men.”

[3:34]  ³⁵ tn Heb “prisoners of earth/land.” The term ארצ may refer to (1) the earth or (2) a country or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background.

[4:18]  ³⁶ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ³⁷ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ³⁸ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ³⁹ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁴⁰ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁴¹ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁴² sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁴³ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:2]  ⁴⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁴⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[2:7]  ⁴⁸ tn Or “having been rooted.”

[2:7]  ⁴⁹ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁵⁰ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[12:12]  ⁵¹ tn Or “straighten.”

[12:12]  ⁵² sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).

[12:13]  ⁵³ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”