Grafted Biblical Concept · Concept

Rest

מְנוּחָה · mᵉnûwchâh · H4496κατάπαυσις · katápausis · G2663

Rest is a major biblical concept involving cessation, security, inheritance, divine presence, and completed work.

29 Scripture references4 lexical sources30 supporting resources

Primary Study

Grafted Bible Dictionary

Definition

Rest is a major biblical concept involving cessation, security, inheritance, divine presence, and completed work.
It develops from earth, life, humanity, and ordered world into existence.">creation through Sabbath, the Promised Land, and ultimately eschatological restoration.

Creation

Genesis 2 describes God resting on the seventh day.
This establishes the foundational Sabbath pattern.

Exodus and Wilderness

Israel is brought from slavery toward a place of rest.

Promised Land

The land is described as a place of rest from enemies.
See:
• Deuteronomy 12:9–10
• Torah.">Moses' successor who leads Israel across the Jordan and into the Promised Land.">Joshua 21:44

Psalms

Psalm 95 warns the disobedient generation:
"They shall never enter My rest."
Messiah's priesthood, sacrifice, covenant mediation, and heavenly ministry.">Hebrews 3–4
Hebrews develops a layered theology of rest involving:
• creation
• wilderness generation
• Joshua
• Psalm 95
• present faith
• future rest
Hebrews 4:9 states that a sabbatismos remains for the people of God, a term closely connected with Sabbath rest.

Messiah

Yeshua's invitation:
"Come to Me... and I will give you rest"
should also be heard within the wider biblical theology of covenant rest.

Hebrew and Greek Word Study

Hebrew Word Study

מְנוּחָה

mᵉnûwchâh · H4496

Original Word: מְנוּחָה
Transliteration: mᵉnûwchâh
Strong’s: H4496
Pronunciation: men-oo-khaw'

Unified Lexical Definition

repose or (adverbially) peacefully figuratively, consolation (specifically, matrimony) hence (concretely) an abode

Related Words

Lexical Sources

BDBOpen Scriptures Hebrew Bible lexical data / BDB-Strong mapping

repose or (adverbially) peacefully figuratively, consolation (specifically, matrimony) hence (concretely) an abode

View original lexicon entry

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    "definition": "repose or (adverbially) peacefully\n\nfiguratively, consolation (specifically, matrimony)\n\nhence (concretely) an abode",
    "glosses": [
        "resting-place",
        "rest",
        "comfortable, ease, quiet, rest(-ing place), still."
    ],
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Hebrew Bible Usage

21 occurrences

First listed reference: Genesis 49:15

View All Hebrew Occurrences

Greek Word Study

κατάπαυσις

katápausis · G2663

Original Word: κατάπαυσις
Transliteration: katápausis
Strong’s: G2663
Part of Speech: G:N-F

Hebrew Source

מְנוּחָה · mᵉnûwchâh · H4496

Unified Lexical Definition

κατά-παυσις, -εως, ἡ (καταπαύω), [in LXX chiefly for מְנוּחָה, Psa.95:11, Isa.66:1, al.; ἡμέρα τῆς κ., 2Ma.15:1] __1. in cl., a putting to rest, causing to cease. __2. In LXX and NT, rest, repose: Act.7:49 (LXX), Heb.3:11, 18 4:1, 3 4:5, 10-11† (AS) pr. the act of giving rest; a state of settled cessation or rest, He. 3.11, 18; 4.3, 11, et al.; a place of rest, place of abode, dwelling, habitation, Ac. 7.49: from

Related Words

Lexical Sources

TBESGSTEPBible TBESG (based primarily on Abbott-Smith)

Lemma: κατάπαυσις
Meaning: rest

View original lexicon entry

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    "title": "κατάπαυσις",
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    "lemma": "κατάπαυσις",
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            "display": "2Ma.15:1"
        },
        {
            "osis": "Act.7.49",
            "display": "Act.7:49"
        },
        {
            "osis": "Heb.3.11, 18; 4.1, 3; 4.5, 10-11",
            "display": "Heb.3:11, 18 4:1, 3 4:5, 10-11"
        }
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A GREEK-ENGLISH LEXICOA Greek-English Lexicon to the New Testament

pr. the act of giving rest; a state of settled cessation or rest, He. 3.11, 18; 4.3, 11, et al.; a place of rest, place of abode, dwelling, habitation, Ac. 7.49: from

View original lexicon entry

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STRONG'SStrong’s Hebrew and Greek Lexicon

reposing down, i.e. (by Hebraism) abode

View original lexicon entry

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New Testament Usage

9 occurrences

First listed reference: Psa.95.11

View All Greek Occurrences

Biblical Usage

Concordance and Scripture Usage

29Exact Lemma344Conceptual Relationship

Torah · 3

Genesis 49:15Exact Lemma Numbers 10:33Exact Lemma Deuteronomy 12:9Exact Lemma

Prophets / Historical Books · 6

Judges 20:43Exact Lemma Ruth 1:9Exact Lemma 2 Samuel 14:17Exact Lemma 1 Kings 8:56Exact Lemma 1 Chronicles 22:9Exact Lemma 1 Chronicles 28:2Exact Lemma

Writings / Wisdom · 4

Psalms 23:2Exact Lemma Psalms 95:11Exact Lemma Psalms 132:8Exact Lemma Psalms 132:14Exact Lemma

Prophets · 8

Isaiah 11:10Exact Lemma Isaiah 28:12Exact Lemma Isaiah 32:18Exact Lemma Isaiah 66:1Exact Lemma Jeremiah 45:3Exact Lemma Jeremiah 51:59Exact Lemma Micah 2:10Exact Lemma Zechariah 9:1Exact Lemma

Acts · 1

Acts 7:49Exact Lemma

Epistles · 7

Hebrews 3:11Exact Lemma Hebrews 3:18Exact Lemma Hebrews 4:1Exact Lemma Hebrews 4:3Exact Lemma Hebrews 4:5Exact Lemma Hebrews 4:10Exact Lemma Hebrews 4:11Exact Lemma

Reference Works

Bible Dictionary, Encyclopedia, and Names

Unified Dictionary Summary

Rest is a major biblical concept involving cessation, security, inheritance, divine presence, and completed work.

Easton’s Bible Dictionary (1897)

(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.

Sources: Easton’s Bible Dictionary (1897)

Sabbath

The Sabbath is the seventh day, set apart by God as a day of cessation from ordinary labor.

Creation

Creation refers to God's bringing the heavens, earth, life, humanity, and ordered world into existence.

Joshua

Joshua is Moses' successor who leads Israel across the Jordan and into the Promised Land.

Promised Land

The Promised Land refers to the land God promises to Abraham and his descendants and later brings Israel into under Joshua.

Hebrews

Hebrews is a New Testament writing centered on the superiority of Messiah's priesthood, sacrifice, covenant mediation, and heavenly ministry.

Kingdom of God

The Kingdom of God refers primarily to God's reign, kingship, and sovereign rule rather than merely a geographical location.

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REST

Nave’s Topical Bible references for REST.

Abraham's bosom

(Luke 16:22, 23) refers to the custom of reclining on couches at table, which was prevalent among the Jews, an arrangement which brought the head of one person almost into the bosom of the one who sat or reclined above him. To "be in Abraham's bosom" thus meant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) at the banquet in Paradise. (See [8]banquet; [9]MEALS.)

Adnah

eternal rest

Barsabas

son of return; son of rest

Bed

(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3). In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6; Luke 5:18; Acts 5:15). The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. The only material for bed-clothes is mentioned in 1 Sam. 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex. 22:26, 27; Deut. 24:12, 13).

Beth-shean

House of security or rest, a city which belonged to Manasseh (1 Chr. 7:29), on the west of Jordan. The bodies of Saul and his sons were fastened to its walls. In Solomon's time it gave its name to a district (1 Kings 4:12). The name is found in an abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12. It is on the road from Jerusalem to Damascus, about 5 miles from the Jordan, and 14 from the south end of the Lake of Gennesaret. After the Captivity it was called Scythopolis, i.e., "the city of the Scythians," who about B.C. 640 came down from the steppes of Southern Russia and settled in different places in Syria. It is now called Beisan.

Couch

(Gen. 49:4; 1 Chr. 5:1; Job 7:13; Ps. 6:6, etc.), a seat for repose or rest. (See [130]BED.)

Disciple

A scholar, sometimes applied to the followers of John the Baptist (Matt. 9:14), and of the Pharisees (22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Matt. 10:24; Luke 14:26, 27, 33; John 6:69).

Fold

An enclosure for flocks to rest together (Isa. 13:20). Sheep-folds are mentioned Num. 32:16, 24, 36; 2 Sam. 7:8; Zeph. 2:6; John 10:1, etc. It was prophesied of the cities of Ammon (Ezek. 25:5), Aroer (Isa. 17:2), and Judaea, that they would be folds or couching-places for flocks. "Among the pots," of the Authorized Version (Ps. 68:13), is rightly in the Revised Version, "among the sheepfolds."

Habitation

God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them.

Heir

Under the patriarchs the property of a father was divided among the sons of his legitimate wives (Gen. 21:10; 24:36; 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Deut. 21:17; Num. 27:8; 36:6; 27:9-11. Succession to property was a matter of right and not of favour. Christ is the "heir of all things" (Heb. 1:2; Col. 1:15). Believers are heirs of the "promise," "of righteousness," "of the kingdom," "of the world," "of God," "joint heirs" with Christ (Gal 3:29; Heb. 6:17; 11:7; James 2:5; Rom. 4:13; 8:17).

Hen

grace; quiet; rest

Manahethites

my lady; my prince of rest

Manoah

rest; a present

Nahath

rest; a leader

Naphish

the soul; he that rests, refreshes himself, or respires

Noha

rest; a guide

Paradise

A Persian word (pardes), properly meaning a "pleasure-ground" or "park" or "king's garden." (See [458]EDEN.) It came in course of time to be used as a name for the world of happiness and rest hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). For "garden" in Gen. 2:8 the LXX. has "paradise."

Rephidim

beds; places of rest

Rest

Resurrection of Christ

One of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22). The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows: (1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11-18), and alluded to by Mark (16:9-11). (2.) To certain women, "the other Mary," Salome, Joanna, and others, as they returned from the sepulchre. Matthew (28:1-10) alone gives an account of this. (Comp. Mark 16:1-8, and Luke 24:1-11.) (3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Cor. 15:5.) (4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13). (5.) To the ten disciples (Thomas being absent) and others "with them," at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19-24). (6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5). (7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1-23) alone gives an account. (8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20). (9.) To James, but under what circumstances we are not informed (1 Cor. 15:7). (10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend "till a cloud received him out of their sight" (Mark 16:19; Luke 24:50-52; Acts 1:4-10). It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13). (11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1). It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record. The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18). The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers. The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also. It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured." Hodge. With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, "his disciples came by night and stole him away while we slept," Matthew Henry in his "Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not stolen away while men slept.' Robbers of tombs have been known to take away the clothes' and leave the body; but none ever took away the body' and left the clothes, especially when they were fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to fold up the linen.'"

Sabbath

(Heb. verb shabbath, meaning "to rest from labour"), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to "remember the sabbath day, to keep it holy." Thus it is spoken of as an institution already existing. In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were peculiar to that dispensation. In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13, 14; Jer. 17:20-22; Neh. 13:19). In later times they perverted the Sabbath by their traditions. Our Lord rescued it from their perversions, and recalled to them its true nature and intent (Matt. 12:10-13; Mark 2:27; Luke 13:10-17). The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. "I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker" (F. W. Robertson). The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as "a day of rest for the heart" and "a day of completion of labour." The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. Christ has a right to make such a change (Mark 2:23-28). As Creator, Christ was the original Lord of the Sabbath (John 1:3; Heb. 1:10). It was originally a memorial of creation. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord. After his resurrection, which took place on the first day of the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never find Christ meeting with his disciples on the seventh day. But he specially honoured the first day by manifesting himself to them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33; John 20:19-23). Again, on the next first day of the week, Jesus appeared to his disciples (John 20:26). Some have calculated that Christ's ascension took place on the first day of the week. And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (Acts 2:1). Thus Christ appears as instituting a new day to be observed by his people as the Sabbath, a day to be henceforth known amongst them as the "Lord's day." The observance of this "Lord's day" as the Sabbath was the general custom of the primitive churches, and must have had apostolic sanction (comp. Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction and authority of Jesus Christ. The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to be, as in the Revised Version, "at her desolations."

Shabbethai

my rest

Shebna

who rests himself; who is now captive

Timnath-heres

or Timnath-serah, image of the sun; numbering of the rest

Week

From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among almost all nations.

Definition

Creation

Exodus and Wilderness

Promised Land

Psalms

Messiah

Hebrew and Greek Word Study

Unified Lexical Definition

Related Words

Lexical Sources

Hebrew Bible Usage

Hebrew Source

Unified Lexical Definition

Related Words

Lexical Sources

New Testament Usage

Unified Dictionary Summary

Sabbath

Creation

Joshua

Promised Land

Hebrews

Kingdom of God

The Bible says do this... but most Christians don't

Are You Accidentally Breaking the Sabbath?

Jesus Said NO ONE Went to Heaven... What About Elijah?

REST

Abraham's bosom

Adnah

Barsabas

Bed

Beth-shean

Couch

Disciple

Fold

Habitation

Heir

Hen

Manahethites

Manoah

Nahath

Naphish

Noha

Paradise

Rephidim

Rest

Resurrection of Christ

Sabbath

Shabbethai

Shebna

Timnath-heres

Week

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