Exodus 33:14 — Word Study
WLCוַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַהֲנִחֹ֥תִי לָֽךְ׃
BSAAnd [the LORD] answeredʼâmar▸ [Yehovah, the self-existent God] My Presencepânîym [face, being in front of someone] and I will give you restnûwach [bestow, grant, settling down, remaining in one place, inner peace]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמַ֑ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| פָּנַ֥י | presence my | Noun common masculine plural construct, suffix |
| יֵלֵ֖כוּ | they will go | Verb, Qal, imperfect third person masculine plural |
| וַהֲנִחֹ֥תִי | and I will give rest | Verb, Hiphil, sequential perfect first person common singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD answered, “My Presence will go with you, and I will give you rest.” |
| KJV | And he said, My presence shall go with thee, and I will give thee rest. |
| ASV | And he said, My presence shall go with thee, and I will give thee rest. |
| YLT | and He saith, 'My presence doth go, and I have given rest to thee.' |
| WEB | He said, “My presence will go with you, and I will give you rest.” |
| BBE | And he said, I myself will go with you and give you rest. |
Where they part company is פָּנַי — see How Translations Differ.
The main clause introduces the LORD's response, followed by a noun phrase indicating His presence and two verb phrases that describe His actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 33:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Assurance to Mosesgenerated
Exodus 33:14 occurs during a pivotal moment when Moses seeks reassurance from the LORD regarding His presence with the Israelites. This conversation highlights the importance of divine guidance and comfort as Moses leads the people toward the Promised Land. The context reflects the relationship between God and His people, emphasizing the need for God's presence in their journey, as seen in the surrounding verses 13 and 15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 13:21 | And the LORD went before them in a pillar of cloud to guide their way by day, and in a pillar of fire to give them light by night, so that they could travel by day or night. |
| 2 | Joshua 1:5 | No one shall stand against you all the days of your life. As I was with Moses, so will I be with you; I will never leave you nor forsake you. |
| 3 | Isaiah 63:9 | In all their distress, He too was afflicted, and the Angel of His Presence saved them. In His love and compassion He redeemed them; He lifted them up and carried them all the days of old. |
| 4 | Matthew 28:20 | and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.” |
| 5 | Deuteronomy 3:20 | until the LORD gives rest to your brothers as He has to you, and they too have taken possession of the land that the LORD your God is giving them across the Jordan. Then each of you may return to the possession I have given you.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — פָּנַי, pa.Naigenerated
The Hebrew word פָּנֶה (pāneh) means 'face' or 'presence.' It signifies being in front of someone, indicating a close relationship or interaction. In this verse, it expresses the LORD's commitment to accompany Moses and the Israelites, highlighting the significance of His presence in their journey.
The noun form is used here in a construct state, indicating a possessive relationship — 'my presence.' This emphasizes that it is the LORD's own presence that will go with Moses, offering assurance and support.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains three main components: the finite verb וַיֹּאמַ֑ר (and he said), followed by a noun phrase indicating the subject פָּנַי (my presence) and two verb phrases that express actions: יֵלֵ֖כוּ (they will go) and וַהֲנִחֹ֥תִי (and I will give rest).
The structure emphasizes the LORD's promise and assurance. The verb וַיֹּאמַ֑ר leads the sentence, establishing the LORD's authority in the statement, while the subsequent phrases elaborate on the actions that will follow.
Septuagint Backgroundgenerated
The Septuagint translates פָּנַי with προσωπόν (prosōpon), which also means 'face' or 'presence.' This choice reflects a direct correlation to the Hebrew, maintaining the emphasis on the divine presence accompanying Moses.
The verb יֵלֵ֖כוּ is rendered as πορεύσονται (poreusontai), meaning 'they will go.' This aligns with the Hebrew meaning, indicating movement and action.
In plain words — the whole versegenerated
Exodus 33:14 shows the LORD telling Moses that His Presence will accompany him and the people, assuring them of His support and granting them rest. This promise highlights the importance of God's presence in their journey.
Frequently Asked Questionsgenerated
It signifies God's commitment to be with His people, providing guidance, support, and comfort as they journey.
The rest offered by God is not just physical but also spiritual, indicating peace and assurance in His guidance.
Moses understands the significance of having God's presence for the success and safety of the Israelites as they travel.
It teaches us about the importance of seeking God's presence in our own lives and the assurance that comes from His promises.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's presence for guidance and comfort?
- How can I find rest in God's promises during challenging times?
- What does it mean to me personally that God promises to be with me?
- How can I encourage others to seek God's presence in their lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 33:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said,.... In answer to his request: my presence shall go [with thee]; or before thee, both with Moses and before the people; meaning the Angel of his presence he had before promised, the
Read John Gill on Exodus 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, My presence shall go with thee, and I will give thee rest. My presence shall go with thee , [ paanay (H6440), my face], i:e., personal presence, as the word signifies (Deuteronomy 4:37; 2 Samuel 17:11).
Read Robert Jamieson on Exodus 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy presence, Heb. my face, i.e. I myself, by comparing this with . The Angel of my presence, ; the pledge of my presence, the cloudy pillar; and I will not turn thee over to an angel, as I threatened, . See . I will give thee rest; not only rest from thy present anguish and perplexity of mind for thy people, but in due time I will bring them to their resting-place and settled habitation; for it is evident from ,16, that Moses’ s care and prayer was more for the people than for himself.
Read Matthew Poole on Exodus 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 33:14 And he said, My presence shall go [with thee], and I will give thee rest.Ver. 14. I will give thee rest.] Full content of mind, in the sense of my presence and light of my countenance.
Read John Trapp on Exodus 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) My presence shall go with thee.—There is no “with thee” in the original, and consequently the phrase is ambiguous. Moses could not tell whether it was a personal promise to himself, or a renewal of the old engagement to go with the people. He consequently requires something more explicit. Will God go, not merely with him, but with the people? (Exodus 33:15-16).
Read Charles John Ellicott on Exodus 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. My presence shall go with thee] פני ילכו panai yelechu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.
Read AdamClarke on Exodus 33 →
CambridgeThe Cambridge Bible for Schools and Colleges14. Jehovah promises that His presence shall go with Moses (as the representative of His people), and that He will give him—and with him the people—rest. The words do not however seem very suitable as an answer to v. 13; and Di.’s suggestion is a plausible one, that vv. 14–16 are misplaced, and should follow Exodus 34:9 (so also McNeile, p. xxxvi), where, it may be noticed, Moses is still praying for what, if Exodus 33:14 is in its right place, has been already granted (cf. p. 367). presence] lit. face, i.e. the person himself (2 Samuel 17:11), in so far as he is present (LXX. αὐτὸςπροπορεύσομαι): cf., of God, Deuteronomy 4:37 (‘brought thee out with his presence’ [LXX. αὐτός]), Isaiah 63:9…
Read Cambridge on Exodus 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleRest - This was the common expression for the possession of the promised land. Deuteronomy 3:20; Joshua 1:13, Joshua 1:15; compare Hebrews 4:8.
Read Albert Barnes on Exodus 33 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And the LORD answered, “My Presence will go with you, and I will give you rest.”
He said, “My presence will go with you, and I will give you rest.”
And the LORD answered, “My Presence will go with you, and I will give you rest.”
And the Lord said, “My presence will go with you, and I will give you rest.”
Tyndale line
And he said, My presence shall go with thee, and I will give thee rest.
And he said, My presence shall go with thee, and I will give thee rest.
And he said, My presence shall go with thee, and I will give thee rest.
And he said, My presence shall attend thee , and I will give thee rest.
And he answered, My presence shall go with thee, and I will giue thee rest.
Strictly literal
And he said, My presence shall go, and I will give thee rest.
and He saith, 'My presence doth go, and I have given rest to thee.'
and He says, “My presence goes, and I have given rest to you.”
And he said, My presence shall go in advance, and I will give thee rest.
Yahweh answered, “My own presence will go with you, and I will give you rest.”
From the Latin
And the Lord said: My face shall go before thee, and I will give thee rest.
Simplified
The Lord replied, “I myself will go with you, and I will support you.”
And he said, I myself will go with you and give you rest.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Exodus 33:14 reads, 'וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃', which translates to 'And the LORD answered, “My Presence will go with you, and I will give you rest.”' The Samaritan Pentateuch agrees with the Masoretic Text here, word for word. The Dead Sea Scrolls (4Q22) also reflect a similar reading, although the text is partially reconstructed by an editor. The Septuagint shows some correspondence with the Masoretic Text, but its word order and articles differ, indicating a variation in translation style rather than content. Overall, the Masoretic Text is well-supported by these ancient witnesses, particularly the Samaritan Pentateuch.
וַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַהֲנִחֹ֥תִי לָֽךְ׃
3 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמר פני ילכו והנחתי לך
Agrees with the Masoretic Text here, word for word.
[ויאמר] [פנ׳י] [ילכו] [והנחתי] [ל׳ך]
nothing on the leather here — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 33:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
