Rest

Rest here is used ironically — it is precisely what Aaron and his sons are denied. While all of Israel is permitted to grieve and step back, the priests must stay at their post without relief.

Rest is used here to signal the larger biblical story — the phrase "the rest of the story" points forward to the New Testament resolution where Jesus undoes the isolation this chapter mandates.

Rest appears here as the Sabbath command, positioned second only to honoring parents — before public holiness, God establishes the rhythm of ceasing and trusting as a foundational personal discipline.

Rest here refers not to Sabbath but to the remainder of the grain offering — the portion left after the memorial is burned on the altar, which God allocates directly to the priests as their food.

Rest is the central concept of this section, presented not as earned reward but as a built-in identity marker — the Sabbath rest is woven into the weekly structure before any work is assigned, declaring that Israel's worth is not tied to productivity.

Rest appears here in an unusual sense — the principle of equal law for foreigner and native is described as echoing through the rest of the chapter, anticipating the broader justice laws that follow in verses 17–23.

Rest here is applied agriculturally — the land itself must cease producing on a seven-year cycle, reframing rest not just as personal spiritual practice but as a structural feature of creation.

Rest appears here with a striking reversal — the land is owed the Sabbath years Israel never gave it, and it will finally receive them during the exile, suggesting that even in judgment something is being set right and creation's proper rhythms are being restored.

Rest here describes the meal that remains after God's portion has been given — the text argues that once the best goes to the altar, what's left is eaten without guilt, marked by freedom rather than scarcity.

The 'rest' of the bull being burned outside the camp carries the weight of the transferred sin away from the sacred space entirely — complete disposal signals that the atonement was thorough, not partial.

The rest of the people are dismissed home after Saul's initial troop selection, signaling a transition from tribal militia to a professional standing army under royal command.

Rest here refers to the remainder of Scripture — Samuel's words about obedience over sacrifice are cited as a principle that echoes throughout the entire biblical narrative.

Rest is used here in the sense of 'remainder' — Saul's bitter question 'what's left for him but the kingdom?' captures how jealousy consumed his ability to trust God with what lay ahead, leaving him with no peace.

Rest here refers not to Sabbath but to the remainder of their lives — Jonathan is making a commitment that extends beyond this crisis to cover all future time.

Rest is used metaphorically here — Doeg's selective truth-telling lets Saul's paranoid assumptions do the destructive work, leaving nothing further needed to seal the priests' fate.

Rest here carries the sense of something permanently concluded — Samuel's era has ended, and the narrative pauses to mark the weight of that closure before the story moves forward.

Rest here describes the remainder of Samuel's years — not leisure, but the sustained, faithful continuation of his calling across an entire lifetime of faithful service.

Rest is used here loosely to mean 'the remainder' — pointing forward to how the consequences of this single chapter echo through all of 1 Samuel and Israel's entire monarchic history.

Rest appears here as the closing word of the entire northern campaign — not a tactical pause but a deep, earned cessation of conflict that signals the completion of God's long-promised inheritance for Israel.

Rest here means the others killed alongside Balaam — a deliberate echo of the earlier use of 'rest' in the chapter, now carrying a darker weight as it refers to the defeated enemies slain in the campaign.

Rest here signals the theological resolution of the conquest narrative — after years of war, the land settles into peace, and this quiet closing note frames the entire chapter as the fulfillment of God's long-promised shalom.

Rest appears here in describing the remaining clans of Manasseh — those who did not receive the eastern warrior's share but still received their rightful western portions as part of the complete tribal allotment.

Rest here carries a double meaning: the land is described as subdued, signaling the beginning of the promised rest from war, yet the tribes' inaction reveals they haven't fully embraced that rest by moving in.

Rest is invoked here as a contrast: while the surrounding world operated on relentless cycles of retribution, God's system offered a pause — a place where the accused could wait, protected, before judgment fell.

Rest here refers to the remaining non-priestly Kohathite families — those Levites who were not descended directly from Aaron but still belonged to Kohath's line and received their own ten-city allocation.

Rest here refers to the peace the western tribes now enjoy — the very peace the eastern tribes helped secure, making it even more jarring that Israel would immediately mobilize for war against them.

Rest here describes the post-conquest peace Israel is experiencing — the wars have subsided, the land is being settled, and this hard-won calm is the very context that makes Joshua's warning about complacency so timely.

The "rest" of the believers refers to the broader Jerusalem community beyond those gathered at Mary's house — Peter wants the news of his miraculous release spread to all of them before he goes into hiding.

Rest appears here in a play on the word — Priscilla and Aquila will partner with Paul for the remainder of his ministry, anchoring the concept of ongoing, sustaining partnership.

Rest is used here metaphorically to describe the completion these disciples receive — Paul gives them the rest of the story, the full picture that allows their faith to be whole.

Rest here refers to the group sailing from Philippi — but the tag highlights the contrast: there is little rest in this section, as Paul keeps moving with urgency toward Jerusalem.

The 'rest' of the Jewish delegation is referenced here as a chorus of affirmation, collectively endorsing Tertullus's charges against Paul without offering independent testimony.

Rest here refers to the assembled officials who file out after the hearing, their collective withdrawal marking the anticlimactic end of a speech that moved everyone in the room but changed nothing about Paul's chains.

This tag appears to be used as a catch-all reference to the broader high-priestly family present at the trial — those whose collective institutional weight still could not suppress the testimony before them.

Rest is used here to signal the incomplete nature of Simon's story — his response to Peter's rebuke ends the account without resolution, and the reader is left without confirmation of whether he truly turned.

Rest is invoked here as an act of trust, not merely a regulation — stopping work on the Sabbath required believing God would hold things together without human effort, which is exactly what Judah refused to do.

Rest is used here in the sense of consequences settling on a nation — the cumulative weight of Judah's rejected warnings and chosen sins coming to rest on them as unavoidable outcome, not arbitrary punishment.

The term appears here as the chapter's driving question — what follows from Israel abandoning God — framing the remainder of the chapter as God's extended case against a people who traded devotion for emptiness.

Rest here refers to the remaining officials sitting with Elishama, Delaiah, and Gemariah — a collective group of palace insiders who together hear the scroll's contents and are moved enough to fear what the king might do.

The word 'rest' here refers to the remaining senior officials accompanying Nebuchadnezzar's named commanders as they formally take possession of Jerusalem's middle gate.

Rest is used here in its starkest inversion — the cry for the sword to rest and return to its sheath is met with God's refusal, because the sword has been commissioned and its work is not yet finished.

Rest is what God promises awaits on the ancient paths — the shalom that comes from walking in covenant faithfulness, which the people explicitly refused when they said 'We will not walk in it.'

Rest here represents the remainder of the week the people return to after their Temple visit — the six days of unchecked behavior that expose their Sunday attendance as performance rather than devotion.

Rest here carries an ironic edge — instead of the Sabbath-rest of completed conquest that God intended, Israel has settled into a compromised stasis, coexisting with the very enemies they were called to displace.

Rest appears here not in a Sabbath context but as the narrator's thematic pause — the phrase 'the rest of the book' signals that this chapter's diagnosis of self-rule echoes forward through all that follows.

Rest here is used in the sense of the remaining Danite soldiers — the five scouts brief the larger group on what's inside Micah's house, turning the army's awareness toward the shrine's contents before the theft begins.

Rest here appears as part of the book title reference — the narrative of Judges is contrasted with the rest God intended for his people, a rest they kept forfeiting by returning to the cycle of rebellion.

Rest here appears in the compound phrase describing Heber's separation from the rest of the Kenites — a genealogical note that isolates his household geographically, setting up Sisera's fateful choice of shelter.

Rest appears here as the tangible fruit of the battle — forty years of peace for the land, the Sabbath principle made national reality through Israel's costly obedience.

Rest here carries its military sense — the remaining Israelite forces who had been sent home earlier are now recalled to finish the chase, joining the pursuit that mops up what Gideon's 300 set in motion.

Rest here describes Gideon's final years — a full life of honor and family after the campaigns ended, the kind of sabbath-rest the land itself was said to enjoy during the forty years of peace.

The concept of resting here captures how the whole edifice of Proverbs depends on one foundation — reverence for the Lord — without which every piece of advice in the book loses its grounding.

Rest appears here not in its Sabbath sense but as the remainder of one's life — the wisdom of this chapter is presented as guidance for navigating everything that still lies ahead.

Rest appears here not as restoration but as the danger of excess — 'a little sleep, a little rest, a little folding of the hands' is the incremental surrender that leads to poverty, showing how small indulgences compound into ruin.

Rest is invoked here to introduce the remaining verses of the section, signaling a transition from the hunger proverb to the broader teaching about roots, loyalty, and the people who are actually present in your life.

Rest appears in the commentary on verse 23 not as Sabbath but as a lasting quality of life — honest correction may sting in the moment, but the author argues it produces a deep, enduring settledness that flattery never can.

Rest appears here in the sense of what remains after the first portion is given — the father's implicit promise that honoring God first leaves enough, and more than enough, for everything else.

Rest appears here not as the Sabbath concept but as a wordplay anchor — the household she has built is the literal foundation on which her husband's public reputation rests, connecting her unseen labor to his visible standing.

Rest here appears in its disturbing inversion — the wicked cannot rest unless they've done harm, meaning their compulsion to hurt others has replaced the natural rhythm of ceasing and being at peace.

Rest here refers to the archival formula 'the rest of his acts' — a standard regnal summary that in Ahaziah's case feels deliberately thin, since his reign amounted to one fatal choice.

Rest here refers to the official chronicle summary formula — the 'rest of Jehu's acts' archived in the royal records — marking the formal close of a reign assessed as both remarkable and incomplete.

Rest is used here in the sense of Israel's remaining military force — the remnant that Syria had not yet destroyed, emphasizing how thoroughly Jehoahaz's unfaithfulness had cost the nation its strength.

Rest here carries the specific meaning of permanent separation — Azariah is confined to a 'separate house' for the remainder of his life, cut off from public life and the Temple.

Rest here refers to the closing royal formula — the remaining acts of Hezekiah's reign are archived in the royal chronicles — a literary convention that signals the narrator is stepping back to offer a complete verdict on the king.

Rest here carries the weight of burial and finality — Manasseh is laid to rest in his garden, a muted, undignified ending that the text allows to speak for itself about how his fifty-five years are ultimately remembered.

The 'rest of Josiah's acts' is a standard historiographic formula pointing readers to the royal chronicles — a reminder that the chapter has only captured a portion of his reign before moving to his sudden death.

Rest appears here as what Eliphaz demands of Job's questioning spirit — his rhetorical challenge, 'why are your eyes flashing?', is essentially a call to stop unsettling the group's settled answers.

Rest here refers to the remainder of the book of Job — which will ultimately show that God rebukes Zophar and his friends for presuming their certainty was equivalent to divine judgment.

Rest here points beyond Bildad's dead-end theology — the narrator suggests the rest of Scripture supplies the answer Bildad never offered: a God who doesn't just reign above but comes to restore.

Rest is what Job sees waiting in death — the quiet he cannot find in life — contrasting the Sabbath ideal of peaceful trust with the brutal reality that suffering has stripped it from him entirely.

The defense rests in its most literal sense — Job has said everything that can be said, and the five closing words mark the end of all human argument, leaving only the silence before God speaks.

Rest here signals the prolonged pause before Eliphaz speaks — but also frames the rhythm of the entire book, in which cycles of speech and silence structure the friends' failed attempts to make sense of Job's suffering.

Rest is used here in the broader sense of the whole canonical story — the entirety of Scripture is described as spending thousands of years responding to the mediator-longing Job articulates in this passage.

Rest appears here in the instruction to stay put and eat what's provided — the workers are called to trust God's provision rather than striving to secure better arrangements on their own.

Rest here becomes the ironic battleground — the religious leader weaponizes the Sabbath rest to keep a woman in bondage, while Jesus reframes true rest as freedom from what has kept her bent over for eighteen years.

Rest is referenced here as part of the broader scriptural witness that God is generous — used to clarify that the servant parable isn't saying God is cold, but that entitlement has no place in a servant's posture.

Rest is used here to describe everyone else in the Temple that day who walked past the Messiah without noticing — the contrast between Anna and Simeon's attentiveness and the general obliviousness of those around them.

Rest here describes Jesus' nightly rhythm during his final days — withdrawing to the Mount of Olives each evening, modeling a pattern of withdrawal and renewal even in the most intense stretch of his ministry.

Rest from miraculous provision is what Jesus signals is ending — the disciples' earlier mission trips where they lacked nothing are contrasted with the harder, more exposed road now opening before them.

The Sabbath rest here is laden with grief — the women observe it faithfully and obediently, but it feels like the longest silence in history, waiting to return to a sealed tomb.

Rest here marks the end of the cloud's movement — it 'came to rest' in the wilderness of Paran, signaling where the entire nation was to stop and encamp next.

Rest here carries the sense of God handling what humans cannot — the twelve staffs are placed overnight and God alone acts, illustrating that divine confirmation requires no human effort or argument.

The concept of 'the rest of the story' is invoked here to signal that Judah's front position only makes full sense in retrospect — its significance unfolds across centuries of biblical narrative.

Rest appears here in relation to Israel's military posture — the oracle describing a people that does not lie down until it has finished what it set out to do, a portrait of relentless divine purpose.

Rest here is not absence of worship — the Sabbath's cessation from ordinary work runs alongside a doubled sacrificial offering, showing that sacred rest and heightened devotion coexist.

Rest is used here to refer to the remaining priestly line — the surviving sons Eleazar and Ithamar, through whom the priesthood would continue after Nadab and Abihu's deaths.

Rest is used here pointedly — the author argues that God does not relegate the later tribes to 'the rest,' because every tribe's offering received individual, complete documentation in Scripture rather than being summarized or abbreviated.

Rest here refers to 'the rest of her children' — the remaining members of the covenant community who follow Jesus, who become the dragon's final target after he fails to destroy the woman directly.

Rest appears here in its darkest inversion — the third angel declares that those who worship the beast and receive its mark will have no rest, day or night, contrasting sharply with the rest promised to the faithful in verse 13.

Rest here carries the sense of cessation — what remains of Babylon's story is simply everyone else catching up to a verdict God has already rendered, with no further striving or resistance possible.

Rest here refers to the remaining armies — those who were not the beast or false prophet but who assembled against the rider, struck down by the sword from his mouth, closing the battle with absolute finality.

Rest here carries a specific pastoral meaning — Jesus explicitly tells the faithful in Thyatira he is not adding more requirements, giving them permission to simply hold what they already have.

Rest is referenced obliquely in the phrase 'the rest of Revelation,' pointing forward to everything that radiates outward from the throne — the book's remaining visions all find their anchor here.

Rest is the instruction given to the martyrs as they wait — told to rest a little longer until the full number of their fellow servants has been completed, a posture of trust in divine timing.

Rest appears here as the human default that God has to override — the text notes that God commanded celebration precisely because people tend to skip it and keep working through what should be a stop.

Rest is referenced here as the broader category of practices God prohibits — the "rest of the list" of divination, sorcery, and mediums that Israel must abstain from alongside child sacrifice.

Rest is referenced here in the sense of the full narrative arc — the 'rest of the story' that Moses could not see, in which this seemingly minor burial regulation becomes a key to understanding the atonement.

Rest here carries the sense of trusting God with an unknown future — giving the first portion before counting the rest requires confidence that God will provide what remains.

Rest is used here in the sense of what the blessings ultimately depend on — not Israel's striving, but God's sovereign foundation that everything else rests upon.

Rest is reframed here as a communal obligation extending beyond the individual — the command requires that employees, children, animals, and even foreign visitors all stop working, making Sabbath a social justice statement as much as a spiritual one.

Rest is invoked by contrast — this chapter offers none of it. Unlike other oracles, there are no visions or divine confrontations here, only the quiet, grief-laden task of lamentation.

Rest here carries its sharpest edge — Ezekiel's forced silence and confinement represent an unchosen stillness, a season of being bound and unable to act that the text frames as its own kind of assignment from God.

The word "rest" here carries an ominous irony — the "rest" of God's message after the flattering opener is not comfort but judgment, a rhetorical shift that catches Pharaoh entirely off guard.

Rest is invoked here to explain why the east gate's selective opening matters — the Sabbath's holiness depends on it being genuinely different from the six ordinary workdays surrounding it.

The phrase 'rest of the chapter' signals that the drumbeat warning — 'you will see still greater abominations' — will continue to escalate through each successive stop on the tour.

Rest here refers to the linen-clad scribe standing apart from the armed six — he is set apart, distinct from the destroyers, representing a different kind of divine purpose.

Rest here is used in its most literal sense — Absalom's forces scatter to their homes, the fighting ceases — marking the moment when the rebellion finally comes to its exhausted end.

Rest here carries the sense of permanent provision — David had promised Mephibosheth a place at his table for the rest of his life, a covenant of ongoing care that Ziba's scheme now partially disrupts.

Rest here refers pointedly to the soldiers who did not fight — they hung back and only returned after the battle to strip the dead, contrasting sharply with Eleazar's costly faithfulness.

Rest here carries the sense of the nation remaining loyal to the old order, refusing to move forward into what God had already determined — a reluctance that delayed the inevitable.

Rest here takes on a different meaning than the chapter's opening — it refers to David dying and 'resting with his ancestors,' the moment after which God promises to raise up David's offspring and establish his kingdom.

Rest here refers to the remaining disciples — the group who still refuses to believe despite now having two independent eyewitness reports of the risen Jesus.

Rest is the original purpose of the Sabbath that Jesus recovers in this confrontation — he argues the Pharisees have buried the gift of rest under so many rules that it no longer serves people as God intended.

Rest is what Jesus explicitly told his disciples they needed — and what the arriving crowd immediately interrupted, setting up the contrast between Jesus's intention and his compassionate response.

Rest appears as the chapter's concluding image — the goal of the kingdom life Jesus has been describing is not striving for greatness but finding a settled, peaceful ease with the people around you.

Rest is used here informally to describe the remaining disciples, not in its theological sense — the text is simply noting that Judas is named as casually as everyone else on the list.

This tag appears to be a labeling artifact — 'rest' here refers to the other disciples, not the theological concept of rest or Sabbath. Peter speaks for the group who are equally confused by Jesus' teaching.

Rest appears here in the phrase 'the rest of their lives,' describing how the Transfiguration would permanently mark the three witnesses who saw it.

The term appears in a structural note explaining that Jesus is about to repeat this same pattern — take a known command, then expose the deeper standard beneath it — for the remainder of the chapter.

Rest here takes on a financial dimension — the seventh-year land fallow and debt cancellation mean trusting God with real economic losses, not just taking a day off.

The word 'rest' here refers to the remaining people — the broader community Nehemiah addresses in his rally, not the Sabbath concept — gathering everyone, leaders and workers alike, around a unified call to courage.

Rest here refers to the ordinary people of the community who collectively matched the giving of the wealthy leaders — the passage highlights their contribution as the foundation of shared investment in the restored city.

Rest appears here in reference to the poorer members who arrived after finishing their work shifts, only to find the wealthy had eaten everything — highlighting the class inequity tearing the communal meal apart.

Rest appears here in a structural sense, signaling that the body metaphor introduced in this section will carry the argument through the remainder of the chapter.

Rest here carries the sense of 'the remainder' — the rest of the harvest still to come — framing believers as the remaining crop whose resurrection is guaranteed because the firstfruits (Jesus) have already been raised.

Rest is the inheritance the wilderness generation forfeited through unbelief — used here both as the literal Promised Land and as a broader theological concept of trusting entry into what God has prepared.

Rest is described here as already finished and waiting — God's rest has existed since creation, meaning it's not contingent on human achievement but on faith to receive what's already been prepared.

Rest here clarifies the meaning of Jesus being 'seated' — the writer explicitly distinguishes this posture from exhaustion, framing it instead as the authoritative stillness of a completed mission.

Rest here echoes Naomi's earlier prayer that Ruth would find a new home and husband — the word carries the sense of settled security, the opposite of the displacement and grief both women have endured.

Rest appears here in its most literal sense — Ruth remains at Boaz's feet through the remainder of the night — but also signals the Sabbath-like pause before God's provision is fully revealed.

Rest here refers to the remainder of the arrangement — the full terms Boaz had not yet disclosed, which transform a land deal into a personal responsibility for Ruth.

Rest appears here in contrast to the frantic activity of Temple commerce — the removal of traders signals a world where worship is no longer transactional, and the ordinary rhythms of life are themselves holy.

Rest is pictured here in the vision's final image of people at ease under their own vines and fig trees — the ultimate end of the exile's disruption, a people finally settled and secure.

Rest here describes God's Spirit being 'set at rest' in the north country — signaling that the threat from Babylon has been divinely resolved, the unsettled situation brought to completion.

Rest here carries its deepest weight — Daniel is told he will rest in death, not as defeat but as a pause before rising, the Sabbath rhythm applied to one man's entire life.

Rest appears here ironically — the social pressure of the crowd does the 'rest' of the coercive work, illustrating how conformity requires no active decision, only the abdication of one.

Rest here refers to the remainder — the broader non-priestly population of Israel whose names follow after the priests and Levites, showing that the intermarriage crisis extended throughout every layer of the community.

"Rest" here refers to the remaining leaders of the returned community — the full council of heads who collectively stand behind the decision to refuse outside participation in the Temple project.

Rest here refers to the remainder of the letter — Paul signals that the chapters to come will serve as his defense and proof that his gospel is authentic and divinely sourced.

Rest is introduced here as the posture of those who trust in grace rather than strive through performance — the settling into received identity rather than earned acceptance that the false teachers' system undermines.

Rest is referenced here in the detail that the disciples spent the rest of the day with Jesus — a simple human detail signifying that the initial encounter became an extended, life-changing conversation.

The word 'rest' is used here in its ordinary sense to describe the face cloth's separate position — it was not with the other burial wrappings but set apart, a detail that defies the logic of theft.

Rest here refers to the remainder of the world beyond Israel — the Gentile nations who received the riches of the Gospel precisely because Israel's stumbling created the opening for their inclusion.

Rest appears here in the sense of the promise 'resting on grace' — the entire system of salvation is grounded in God's character rather than human striving, a theological counterpart to the Sabbath principle of ceasing self-reliance.

Rest here carries the sense of the coming completion — the full life that mortal existence is straining toward, what Paul means when he says he wants the mortal to be 'swallowed up by life.'

Rest is referenced here as the theological foundation Peter wants his entire letter to sit on — the assurance of equal standing in faith is meant to be the stable ground his readers can rely on.

Rest here refers to what remains of Israel's history after five unanswered warnings — God's declaration 'prepare to meet your God' becomes the defining word that will echo through the nation's remaining days.

Rest is referenced here in the sense of foundational support — the letter's argument rests entirely on this Christ hymn, which serves as the theological ground beneath everything Paul will say.

Rest appears here in the phrase 'for all the ages still to come,' framing eternity as the ongoing period in which God's grace toward believers will continue to be displayed.

Rest here marks the transition from survival to celebration — after the fighting ends, the Jews cease from conflict and begin feasting, embodying the Sabbath rhythm of labor followed by relief.

Rest appears here as part of describing how this chapter's message rippled forward through the canon — its themes of trust and patient waiting connecting to the broader scriptural idea of ceasing striving and relying on God.

Rest appears here as something Jerusalem will entrust to God — she stops short of demanding vengeance herself, instead asking God to handle her enemies' sin, surrendering the outcome rather than trying to control it.

Rest is used here in a structural sense — the text describes verse 17 as cutting differently from the rest of the chapter, marking a tonal shift from specific accusations to the broader, wearying pattern of Israel redefining God's character.

Rest here describes where a person's confidence ultimately lands — Paul contrasts resting in human credentials versus resting entirely in Christ as the measure of true faith.

Rest here describes the posture the woman embodies when her friends offer to help search — no anxiety, no frantic seeking. Her love is secure enough to rest without needing constant reassurance or proof.