Job 30:17 — Word Study
WLCלַ֗יְלָה עֲ֭צָמַי נִקַּ֣ר מֵעָלָ֑י וְ֝עֹרְקַ֗י לֹ֣א יִשְׁכָּבֽוּן׃
BSA◂Nightlayil [period of darkness, adversity] piercesnâqar■ [digs into, penetrates] my bonesʻetsem [body, essence] and my gnawing painsʻâraq [sharp, chewing, sorrows, afflictions] neverlôʼ [at no time] restshâkab▸ [lie down, sleep]
| Greek | English | Parsing |
|---|---|---|
| לַ֗יְלָה | night | Noun common, masculine singular absolute |
| עֲ֭צָמַי | bones my | Noun common masculine plural construct, suffix |
| נִקַּ֣ר | he has pierced | Verb, Piel, perfect third person masculine singular |
| מֵעָלָ֑י | from on me | Preposition, preposition, suffix |
| וְ֝עֹרְקַ֗י | and gnawing [pains] my | Conjunction, verb qal participle (active) masculine plural common, suffix |
| לֹ֣א | not | Particle |
| יִשְׁכָּבֽוּן׃ | they rest ! | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Night pierces my bones, and my gnawing pains never rest. |
| KJV | My bones are pierced in me in the night season: and my sinews take no rest. |
| ASV | In the night season my bones are pierced in me, And the pains that gnaw me take no rest. |
| YLT | At night my bone hath been pierced in me, And mine eyelids do not lie down. |
| WEB | In the night season my bones are pierced in me, and the pains that gnaw me take no rest. |
| BBE | The flesh is gone from my bones, and they give me no rest; there is no end to my pains. |
The translations agree on the meaning of this verse, with no significant differences noted.
The structure centers around the main action of piercing, with supporting details about Job's pains.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלַיְלָה
verbנָקַר
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 — Job 30:17
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 — Job's Lamentgenerated
Job 30:17 conveys the depth of Job's anguish as he describes the pain that consumes him during the night. This verse is part of a larger section where Job expresses his feelings of despair and abandonment, highlighting the physical and emotional toll of his suffering. The surrounding verses illustrate his sense of hopelessness and the relentless grip of affliction he experiences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 33:19–21 | A man is also chastened on his bed with pain and constant distress in his bones, |
| 2 | Psalm 6:2–6 | Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony. |
| 3 | Psalm 38:2–8 | For Your arrows have pierced me deeply, and Your hand has pressed down on me. |
| 4 | Job 7:4 | When I lie down I think: ‘When will I get up?’ But the night drags on, and I toss and turn until dawn. |
| 5 | Psalm 22:2 | I cry out by day, O my God, but You do not answer, and by night, but I have no rest. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִקַּ֣ר, ni.Kargenerated
The verb נִקַּר (ni.Kar) means 'to pierce' or 'to dig into.' It is a Piel form, indicating an active and intensive action. The choice of this verb emphasizes the severity of Job's suffering as if the pain is physically penetrating his very being.
This word captures the essence of Job's experience, suggesting that his pain is not just superficial but deeply rooted, affecting his bones and essence. The imagery conveys a sense of violence and intensity in his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb נִקַּ֣ר (he has pierced) governs the clause, with the subject לַ֗יְלָה (night) preceding it. The structure emphasizes the action of piercing, with the object עֲ֭צָמַי (my bones) following the verb, indicating what is being affected by the action.
The sentence is built around the main action, with additional phrases providing context and detail about Job's suffering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word נִקַּ֣ר is rendered as συγκέκαυται, which suggests a sense of being consumed or burned. This choice may reflect an interpretation of Job's pain as not just piercing but also all-consuming, deepening the sense of his anguish.
The translation indicates a possible broadening of the meaning, emphasizing the intensity of Job's suffering.
In plain words — the whole versegenerated
Job 30:17 shows Job in deep pain during the night, feeling as if his bones are being pierced and his sharp pains never allow him to rest. This verse captures his profound suffering and the relentless nature of his afflictions.
Frequently Asked Questionsgenerated
Job uses this imagery to express the intense pain and suffering he feels, suggesting that his anguish is deep and consuming.
Night often symbolizes darkness, despair, and adversity, making it a fitting backdrop for Job's expression of his suffering.
The phrase indicates that Job's suffering is continuous and relentless, with no relief or respite from his afflictions.
This verse reflects the overarching themes of suffering, despair, and the quest for understanding in the face of adversity that permeate the Book of Job.
Reflection Questionsgenerated
- In what ways can I relate to Job's feelings of pain and suffering in my own life?
- How can understanding Job's experience of suffering help me support others in their times of need?
- What role does darkness or night play in my own experiences of adversity?
- How can I find hope in the midst of relentless pain, as Job seeks to do?
The early church on this verse — how the Fathers read it
Early commentary on Job's lament highlights the physical nature of his suffering, as seen in the quotation from Gregory the Dialogist.
In the night season my bone is pierced with pangs, and they that eat me sleep not. If we mark the history by itself, the case appears plain, because the body of the holy man, through the hollows of ulcers,Early Church Fathers on Job 30 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 30:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy bones are pierced in me in the night season,.... Such was the force of his disease, that it pierced and penetrated even into his bones, and the marrow of them; and such the pain that he endured in
Read John Gill on Job 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now my soul is poured out upon me; the days of affliction have taken hold upon me. Job's outward calamities affect his mind. Poured out - in irrepressible complaints (Psalms 42:4; Joshua 7:5). Verse 17.
Read Robert Jamieson on Job 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy bones are pierced: Heb. It, to wit, the terror or affliction last mentioned; or, He, i.e. God, hath pierced my bones. This is no slight and superficial, but a most deep wound, that reacheth to my very heart, and bones, and marrow. Nothing in me is so secret but it reacheth it, nothing so hard and solid but it feels the weight and burden of it. In me, Heb. from above me, by an arrow shot from Heaven, whence my calamities come, and that in a singular and eminent manner. Or, by that which is upon me: the sores which are upon my skin, or outward flesh, do pierce and pain me even to the bones. For now he is come from describing the terrors of his mind, to express the torments of his body. In…
Read Matthew Poole on Job 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:17 My bones are pierced in me in the night season: and my sinews take no rest.Ver. 17. My bones are pierced in me in the night season] Sleep is the nurse of nature, and the sweet parenthesis of men’ s griefs and cares. But Job had so many aches and ailments in his body (over and above the terrors and troubles of his mind), that rest he could take none at all in the night season, when all creatures are wont to be at quiet. For for what reason? the very marrow of his bones raged through intolerable pain; as if it had been run through with a tuck. Nay more, And my sinews (or, my pulses) take no rest] Heb. Sleep not; my sinews or arteries are racked with the cramp; and my pulses, by the…
Read John Trapp on Job 30 →CambridgeThe Cambridge Bible for Schools and Colleges17. His tormenting pains. In the night season my bones are pierced (and fall) off from me, And my gnawing pains take no rest. The first clause refers to his tormenting pains, severest in the night, under which his bones seem pierced and his limbs to be wrenched from him. “My gnawing pains” is lit. my gnawers.
Read Cambridge on Job 30 →Albert Barnes1798–1870Barnes' Notes on the BibleMy bones are pierced in me - The bones are often represented in the Scriptures as the seat of acute pain; Psalms 6:2; Psalms 22:14; Psalms 31:10; Psalms 38:3; Psalms 42:10; Proverbs 14:30; compare Job 20:11.
Read Albert Barnes on Job 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. My bones are pierced — According to many, night is here personified, thus: The night pierces my bones. Night intensifies pain and sorrow. Job attributes to night, as an agent, the work done in the night. See note Job 3:3.
Read Daniel Denison Whedon on Job 30 →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
Night pierces my bones, and my gnawing pains never rest.
In the night season my bones are pierced in me, and the pains that gnaw me take no rest.
Night pierces my bones, and my gnawing pains never rest.
Night pierces my bones; my gnawing pains never cease.
Tyndale line
My bones are pierced in me in the night season: and my sinews take no rest.
In the night season my bones are pierced in me, And the pains that gnaw me take no rest.
In the night season my bones are pierced in me, and the pains that gnaw me take no rest.
My bones are pierced in me in the night season: and my sinews take no rest.
It pearceth my bones in the night, and my sinewes take no rest.
Strictly literal
The night pierceth through my bones [and detacheth them] from me, and my gnawing pains take no rest:
At night my bone hath been pierced in me, And mine eyelids do not lie down.
[At] night my bone has been pierced in me, || And my gnawing [pain] does not lie down.
All night it holloweth out my bones out of my body; and my pursuers take no rest.
In the night my bones in me are pierced; the pains that gnaw at me take no rest.
From the Latin
In the night my bone is pierced with sorrows: and they that feed upon me, do not sleep.
Simplified
At night my bones are in agony; the pain gnaws at me and never stops.
The flesh is gone from my bones, and they give me no rest; there is no end to my pains.
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 presents the verse as it stands, while the Septuagint matches 4 out of the 7 words. This correspondence highlights the shared elements of the text, though the Septuagint's word order and articles differ from the Hebrew.
לַ֗יְלָה עֲ֭צָמַי נִקַּ֣ר מֵעָלָ֑י וְ֝עֹרְקַ֗י לֹ֣א יִשְׁכָּבֽוּן׃
4 of the 7 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.
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 Job 30:17
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.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
נָקַר (naqar) is a Hebrew verb meaning to bore, pick, or dig. It encompasses actions like penetrating or quarrying, with variations in form indicating different nuances, such as boring out or being dug out. The word appears in contexts related to physical digging or piercing, but specific Old Testament verses are not cited in the entries.
[נָקַר] vb. bore, pick, dig
Qal both of boring, or picking out eye
Pi. both of boring out eyes
Pu. the quarry (fr. wh.) ye were digged.
base
H5365 נָקַר bore, pick, dig
5365 naqar naw-kar'
a primitive root; to bore (penetrate, quarry):--dig, pick
out, pierce, put (thrust) out.
נָקַר (na.qar) — to dig.
1) to bore, pick, dig, pick out
1a) (Qal) to bore, pick, dig
1b) (Piel) to bore out
1c) (Pual) to be dug out
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Rd/Sp1bs — Preposition · preposition · suffixHR/Rd/Sp1bs
עָרַק (araq) is a Hebrew verb meaning to gnaw or chew. It can also refer to fleeing or a pain, as indicated in various contexts. The primary usage is found in Job 30:3, where it conveys the act of gnawing.
[עָרַק] vb. gnaw;—Qal Jb 30:3
ref
H6207 עָרַק
6207 'araq aw-rak'
a primitive root; to gnaw, i.e. (figuratively) eat (by
hyberbole); also (participle) a pain:--fleeing, sinew.
עָרַק (a.raq) — to gnaw.
(Qal) to gnaw, chew
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixHC/Vqrmpc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
(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.