Lectionary Calendar
Wednesday, January 15th, 2025
the First Week after Epiphany
Attention!
For 10¢ a day you can enjoy StudyLight.org ads
free while helping to build churches and support pastors in Uganda.
Click here to learn more!

Read the Bible

J.B. Rotherham Emphasized Bible

Genesis 2:2

Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made.

Bible Study Resources

Concordances:

- Nave's Topical Bible - Anthropomorphisms;   Day;   God;   Quotations and Allusions;   Sabbath;   Scofield Reference Index - Deity;   The Topic Concordance - Sabbath;   Sanctification;   Torrey's Topical Textbook - Creation;   Sabbath, the;   Weeks;  

Dictionaries:

- American Tract Society Bible Dictionary - Creation;   Sabbath;   Temple;   Bridgeway Bible Dictionary - Creation;   God;   Sabbath;   Seven;   Time;   Work;   Baker Evangelical Dictionary of Biblical Theology - Covenant;   Create, Creation;   Rest;   Sabbath;   Charles Buck Theological Dictionary - Covenant;   Law;   Marriage;   Sabbath;   Easton Bible Dictionary - Sabbath;   Seven;   Week;   Fausset Bible Dictionary - Creation;   Samaritan Pentateuch;   Septuagint;   Holman Bible Dictionary - Genesis;   Week;   Hastings' Dictionary of the Bible - Creation;   Eden, Garden of;   Generation;   Man;   Marriage;   Rest;   Sabbath;   Ten Commandments;   Hastings' Dictionary of the New Testament - Rest;   People's Dictionary of the Bible - Eve;   Sabbath;   Smith Bible Dictionary - Samaritan Pentateuch,;  

Encyclopedias:

- Condensed Biblical Cyclopedia - Day of Rest;   International Standard Bible Encyclopedia - Anthropology;   Finish;   Pentateuch;   Pentateuch, the Samaritan;   Rest;   Sabbath;   The Jewish Encyclopedia - Decalogue;   Ḳiddush;   Sabbath;  

Parallel Translations

Geneva Bible (1587)
For in the seuenth day GOD ended his worke which he had made, and the seuenth day he rested from al his worke, which he had made.
George Lamsa Translation
And on the sixth day God, finished his works which he had made; and he rested on the seventh day from all his works which he had made.
Hebrew Names Version
On the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
Easy-to-Read Version
God finished the work he was doing, so on the seventh day he rested from his work.
English Standard Version
And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done.
American Standard Version
And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
Bible in Basic English
And on the seventh day God came to the end of all his work; and on the seventh day he took his rest from all the work which he had done.
Contemporary English Version

The Seventh Day

By the seventh day God had finished his work, and so he rested.
Complete Jewish Bible
On the seventh day God was finished with his work which he had made, so he rested on the seventh day from all his work which he had made.
Darby Translation
And God had finished on the seventh day his work which he had made; and he rested on the seventh day from all his work which he had made.
JPS Old Testament (1917)
And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
King James Version (1611)
And on the seuenth day God ended his worke, which hee had made: And he rested on the seuenth day from all his worke, which he had made.
King James Version
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
Amplified Bible
And by the seventh day God completed His work which He had done, and He rested (ceased) on the seventh day from all His work which He had done.
Brenton's Septuagint (LXX)
And God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.
English Revised Version
And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
Berean Standard Bible
And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.
Lexham English Bible
And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done.
Literal Translation
And on the seventh day God completed His work which He had made. And He rested on the seventh day from all His work which He had made.
New Century Version
By the seventh day God finished the work he had been doing, so he rested from all his work.
New English Translation
By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.
New King James Version
And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done.
New Living Translation
On the seventh day God had finished his work of creation, so he rested from all his work.
New Life Bible
On the seventh day God ended His work which He had done. And He rested on the seventh day from all His work which He had done.
Douay-Rheims Bible
And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.
Revised Standard Version
And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done.
Good News Translation
By the seventh day God finished what he had been doing and stopped working.
Wycliffe Bible (1395)
And God fillide in the seuenthe dai his werk which he made; and he restide in the seuenthe dai fro al his werk which he hadde maad;
Young's Literal Translation
and God completeth by the seventh day His work which He hath made, and ceaseth by the seventh day from all His work which He hath made.
World English Bible
On the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
Update Bible Version
And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
Webster's Bible Translation
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
Bishop's Bible (1568)
And in the seuenth day God ended his worke whiche he had made. And the seueth day he rested from all his worke which he had made.
Christian Standard Bible®
On the seventh day God had completed his work that he had done, and he rested on the seventh day from all his work that he had done.
Miles Coverdale Bible (1535)
and thus in the seuenth daye God ended his worke, which he had made, & rested in the seuenth daye from all his workes which he had made:
THE MESSAGE
By the seventh day God had finished his work. On the seventh day he rested from all his work. God blessed the seventh day. He made it a Holy Day Because on that day he rested from his work, all the creating God had done. This is the story of how it all started, of Heaven and Earth when they were created.
New American Standard Bible
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
New Revised Standard
And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done.
New American Standard Bible (1995)
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
Legacy Standard Bible
And on the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.

Contextual Overview

1 Thus were finished the heavens and the earth and all their host. 2 Thus God finished, on the seventh day his work which he had made, and rested, on the seventh day, from all his work which he had made. 3 And God blessed the seventh day, and hallowed it, - because therein, rested he from all his work which God, by creating, had made.

Bible Verse Review
  from Treasury of Scripure Knowledge

And on: Genesis 1:31, Exodus 20:11, Exodus 23:12, Exodus 31:17, Deuteronomy 5:14, Isaiah 58:13, John 5:17, Hebrews 4:4

seventh day God: The LXX, Syriac, and the Samaritan Text read the sixth day, which is probably the true reading; as ו [Strong's H2053], which stands for six, might easily be changed into ז, which denotes seven.

rested: Or, rather, ceased, as the Hebrew word is not opposed to weariness, but to action; as the Divine Being can neither know fatigue, nor stand in need of rest.

Reciprocal: Genesis 2:15 - the man Genesis 8:12 - seven Genesis 29:27 - week Exodus 3:15 - this is my name for ever Exodus 16:23 - rest Exodus 31:15 - the sabbath Leviticus 23:38 - the sabbaths Leviticus 25:8 - General Numbers 19:19 - on the seventh day he Psalms 95:11 - my rest Isaiah 40:26 - who hath Jeremiah 17:22 - neither do Zephaniah 3:17 - he will

Cross-References

Genesis 1:31
And God saw every thing which he had made, and lo! it was very good. So it was evening - and it was morning, the sixth day.
Genesis 2:8
And Yahweh God planted a garden in Eden, on the east, - and put there the man whom he had formed.
Genesis 2:11
The name of the one, is Pishon, - the same, is that which surroundeth all the land of Havilah, where is gold;
Exodus 23:12
Six days, shalt thou do thy work, but on the seventh day, shalt thou keep sabbath, - that thine ox may rest and thine ass, and that the son of thy handmaid and the sojourner may be refreshed.
Exodus 31:17
between me and the sons of Israel, a sign it is unto times age-abiding, - for in six days, did Yahweh make the heavens and the earth, and on the seventh day, he rested, and was refreshed.
Deuteronomy 5:14
but, the seventh day, is a sabbath unto Yahweh thy God, - thou shalt do no work - thou nor thy son nor thy daughter nor thy servant nor thy handmaid nor thine ox nor thine ass nor any of thy cattle, nor thy sojourner who is within thy gates, that thy servant and thy handmaid may rest, as well as thou.
Isaiah 58:13
If thou turn back. From the sabbath Shy foot, From doing thine own pleasure on my holy day, - And shall call - The sabbath, An exquisite delight, The holy day of Yahweh, A day to be honoured, And so shall honour it rather - Than do thine own ways, Than take thine own pleasure or Than speak thine own word,
John 5:17
But, he, answered them - My Father, until even now, is working; and, I, am working.
Hebrews 4:4
For he hath spoken, somewhere, concerning the seventh day , thus - And God rested, on the seventh day, from all his works;

Gill's Notes on the Bible

And on the seventh day God ended his work, which he had made,.... Not that God wrought anything on the seventh day, or finished any part of his work on that day, because he could not then be said to rest from all his work, as be is afterwards twice said to do; and because of this seeming difficulty the Septuagint, Samaritan, and Syriac versions, read, "on the sixth day". The two latter versions following the former, which so translated for the sake of Ptolemy king of Egypt, as the Jews say a, that he might not object that God did any work on the sabbath day: and Josephus b observes, that, Moses says the world, and all things in it, were made in those six days, as undoubtedly they were; and were all finished on the sixth day, as appears from the last verse of the preceding chapter; and yet there is no occasion to alter the text, or suppose a various reading. Some, as Aben Ezra observes, take the sense of the word to be, "before the seventh day God ended his work", as they think ב may be rendered, and as it is by Noldius c: or the words may be translated, "in the seventh day, when God had ended", or "finished his work" d, which he had done on the sixth day, then

he rested on the seventh day from all his works which he had made: not as though weary of working, for the Creator of the ends of the earth fainteth not, nor is weary, Isaiah 40:28 but as having done all his work, and brought it to such perfection, that he had no more to do; not that he ceased from making individuals, as the souls of men, and even all creatures that are brought into the world by generation, may be said to be made by him, but from making any new species of creatures; and much less did he cease from supporting and maintaining the creatures he had made in their beings, and providing everything agreeable for them, and governing them, and overruling all things in the world for ends of his own glory; in this sense he "worketh hitherto", as Christ says, John 5:17.

a T. Bab. Megilla fol. 9. 1. Gloss. in ib. b Antiqu. l. 1. c. 1. sect. 1. c Concord. part. Eb. p. 144. No. 1007. Perfecerat. "ante diem septimum" some in Yatablus. d ויכל "et compleverat", Drusius; "quum perfecisset", Junius Tremellius, Piscator "had finished", Ainsworth.

Barnes' Notes on the Bible

- The Seventh Day

1. צבא tsābā' “a host in marching order,” a company of persons or things in the order of their nature and the progressive discharge of their functions. Hence, it is applied to the starry host Deuteronomy 4:19, to the angelic host 1 Kings 22:19, to the host of Israel Exodus 12:41, and to the ministering Levites Numbers 4:23. κόσμος kosmos.

2. חשׁביעי chashebı̂y‛ı̂y. Here השׁשׁי hashshı̂y is read by the Samaritan Pentateuch, the Septuagint, the Syriac, and Josephus. The Masoretic reading, however, is preferable, as the sixth day was completed in the preceding paragraph: to finish a work on the seventh day is, in Hebrew phrase, not to do any part of it on that day, but to cease from it as a thing already finished; and “resting,” in the subsequent part of the verse, is distinct from “finishing,” being the positive of which the latter is the negative.

שׁבת shābat “rest.” ישׁב yāshab “sit.”

3. קדשׁ qādı̂sh “be separate, clean, holy, set apart for a sacred use.”

In this section we have the institution of the day of rest, the Sabbath שׁבת shabāt, on the cessation of God from his creative activity.

Genesis 2:1

And all the host of them. - All the array of luminaries, plants, and animals by which the darkness, waste, and solitude of sky and land were removed, has now been called into unhindered action or new existence. The whole is now finished; that is, perfectly suited at length for the convenience of man, the high-born inhabitant of this fair scene. Since the absolute beginning of things the earth may have undergone many changes of climate and surface before it was adapted for the residence of man. But it has received the finishing touch in these last six days. These days accordingly are to man the only period of creation, since the beginning of time, of special or personal interest. The preceding interval of progressive development and periodical creation is, in regard to him, condensed into a point of time. The creative work of the six days is accordingly called the “making,” or fitting up for man of “the skies and the land and the sea, and all that in them is” (Exodus 20:10 (Exodus 20:11)).

Genesis 2:2

Then finished. - To finish a work, in Hebrew conception, is to cease from it, to have done with it. “On the seventh day.” The seventh day is distinguished from all the preceding days by being itself the subject of the narrative. In the absence of any work on this day, the Eternal is occupied with the day itself, and does four things in reference to it. First, he ceased from his work which he had made. Secondly, he rested. By this was indicated that his undertaking was accomplished. When nothing more remains to be done, the purposing agent rests contented. The resting of God arises not from weariness, but from the completion of his task. He is refreshed, not by the recruiting of his strength, but by the satisfaction of having before him a finished good Exodus 31:17.

Genesis 2:3

Thirdly, he blessed the seventh day. Blessing results in the bestowment of some good on the object blessed. The only good that can be bestowed on a portion of time is to dedicate it to a noble use, a special and pleasing enjoyment. Accordingly, in the forth place, he hallowed it or set it apart to a holy rest. This consecration is the blessing conferred on the seventh day. It is devoted to the rest that followed, when God’s work was done, to the satisfaction and delight arising from the consciousness of having achieved his end, and from the contemplation of the good he has realized. Our joy on such occasions is expressed by mutual visitation, congratulation, and hospitality. None of these outward demonstrations is mentioned here, and would be, so far as the Supreme Being is concerned, altogether out of place. But our celebration of the Sabbath naturally includes the holy convocation or solemn meeting together in joyful mood Leviticus 23:3, the singing of songs of thanksgiving in commemoration of our existence and our salvation (Exodus 20:11 (Exodus 20:10; Deuteronomy 5:15), the opening of our mouths to God in prayer, and the opening of God’s mouth to us in the reading and preaching of the Word. The sacred rest which characterizes the day precludes the labor and bustle of hospitable entertainment. But the Lord at set times spreads for us his table laden with the touching emblems of that spiritual fare which gives eternal life.

The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest: in the same manner as the blessing of the animals denoted a perpetuity of self-multiplication, and the blessing of man indicated further a perpetuity of dominion over the earth and its products. The present record is a sufficient proof that the original institution was never forgotten by man. If it had ceased to be observed by mankind, the intervening event of the fall would have been sufficient to account for its discontinuance. It is not, indeed, the manner of Scripture, especially in a record that often deals with centuries of time, to note the ordinary recurrence of a seventh-day rest, or any other periodical festival, even though it may have taken firm hold among the hereditary customs of social life. Yet incidental traces of the keeping of the Sabbath are found in the record of the deluge, when the sacred writer has occasion to notice short intervals of time. The measurement of time by weeks then appears Genesis 8:10, Genesis 8:12. The same division of time again comes up in the history of Jacob Genesis 29:27-28. This unit of measure is traceable to nothing but the institution of the seventh-day rest.

This institution is a new evidence that we have arrived at the stage of rational creatures. The number of days employed in the work of creation shows that we are come to the times of man. The distinction of times would have no meaning to the irrational world. But apart from this consideration, the seventh-day rest is not an ordinance of nature. It makes no mark in the succession of physical things. It has no palpable effect on the merely animal world. The sun rises, the moon and the stars pursue their course; the plants grow, the flowers blow, the fruit ripens; the brute animal seeks its food and provides for its young on this as on other days. The Sabbath, therefore, is founded, not in nature, but in history. Its periodical return is marked by the numeration of seven days. It appeals not to instinct, but to memory, to intelligence. A reason is assigned for its observance; and this itself is a step above mere sense, an indication that the era of man has begun. The reason is thus expressed: “Because in it he had rested from all his work.” This reason is found in the procedure of God; and God himself, as well as all his ways, man alone is competent in any measure to apprehend.

It is consonant with our ideas of the wisdom and righteousness of God to believe that the seventh-day rest is adjusted to the physical nature of man and of the animals which he domesticates as beasts of labor. But this is subordinate to its original end, the commemoration of the completion of God’s creative work by a sacred rest, which has a direct bearing, as we learn from the record of its institution, on metaphysical and moral distinctions.

The rest here, it is to be remembered, is God’s rest. The refreshment is God’s refreshment, which arises rather from the joy of achievement than from the relief of fatigue. Yet the work in which God was engaged was the creation of man and the previous adaptation of the world to be his home. Man’s rest, therefore, on this day is not only an act of communion with God in the satisfaction of resting after his work was done, but, at the same time, a thankful commemoration of that auspicious event in which the Almighty gave a noble origin and a happy existence to the human race. It is this which, even apart from its divine institution, at once raises the Sabbath above all human commemorative festivals, and imparts to it, to its joys and to its modes of expressing them, a height of sacredness and a force of obligation which cannot belong to any mere human arrangement.

In order to enter upon the observance of this day with intelligence, therefore, it was necessary that the human pair should have been acquainted with the events recorded in the preceding chapter. They must have been informed of the original creation of all things, and therefore of the eternal existence of the Creator. Further, they must have been instructed in the order and purpose of the six days’ creation, by which the land and sky were prepared for the residence of man. They must in consequence have learned that they themselves were created in the image of God, and intended to have dominion over all the animal world. This information would fill their pure and infantile minds with thoughts of wonder, gratitude, and complacential delight, and prepare them for entering upon the celebration of the seventh-day rest with the understanding and the heart. It is scarcely needful to add that this was the first full day of the newly-created pair in their terrestrial home. This would add a new historical interest to this day above all others. We cannot say how much time it would take to make the parents of our race aware of the meaning of all these wondrous events. But there can be no reasonable doubt that he who made them in his image could convey into their minds such simple and elementary conceptions of the origin of themselves and the creatures around them as would enable them to keep even the first Sabbath with propriety. And these conceptions would rise into more enlarged, distinct, and adequate notions of the reality of things along with the general development of their mental faculties. This implies, we perceive, an oral revelation to the very first man. But it is premature to pursue this matter any further at present.

The recital of the resting of God on this day is not closed with the usual formula, “and evening was, and morning was, day seventh.” The reason of this is obvious. In the former days the occupation of the Eternal Being was definitely concluded in the period of the one day. On the seventh day, however, the rest of the Creator was only commenced, has thence continued to the present hour, and will not be fully completed till the human race has run out its course. When the last man has been born and has arrived at the crisis of his destiny, then may we expect a new creation, another putting forth of the divine energy, to prepare the skies above and the earth beneath for a new stage of man’s history, in which he will appear as a race no longer in process of development, but completed in number, confirmed in moral character, transformed in physical constitution, and so adapted for a new scene of existence. Meanwhile, the interval between the creation now recorded and that prognosticated in subsequent revelations from heaven Isa 65:17; 2 Peter 3:13; Revelation 21:1 is the long Sabbath of the Almighty, so far as this world is concerned, in which he serenely contemplates from the throne of his providence the strange workings and strivings of that intellectual and moral race he has called into being, the ebbings and flowings of ethical and physical good in their checkered history, and the final destiny to which each individual in the unfettered exercise of his moral freedom is incessantly advancing.

Hence, we gather some important lessons concerning the primeval design of the Sabbath. It was intended, not for God himself, whose Sabbath does not end until the consummation of all things, but for man, whose origin it commemorates and whose end it foreshadows Mark 2:27. It not obscurely hints that work is to be the main business of man in the present stage of his existence. This work may be either an exhilerating exercise of those mental and corporeal faculties with which he is endowed, or a toilsome labor, a constant struggle for the means of life, according to the use he may make of his inborn liberty.

But between the sixfold periods of work is interposed the day of rest, a free breathing time for man, in which he may recall his origin from and meditate on his relationship to God. It lifts him out of the routine of mechanical or even intellectual labor into the sphere of conscious leisure and occasional participation with his Maker in his perpetual rest. It is also a type of something higher. It whispers into his soul an audible presentiment of a time when his probationary career will be over, his faculties will be matured by the experience and the education of time, and he will be transformed and translated to a higher stage of being, where he will hold uninterrupted fellowship with his Creator in the perpetual leisure and liberty of the children of God. This paragraph completes the first of the eleven documents into which Genesis is separable, and the first grand stage in the narrative of the ways of God with man. It is the keystone of the arch in the history of that primeval creation to which we belong. The document which it closes is distinguished from those that succeed in several important respects:

First, it is a diary; while the others are usually arranged in generations or life-periods.

Secondly, it is a complete drama, consisting of seven acts with a prologue. These seven stages contain two triads of action, which match each other in all respects, and a seventh constituting a sort of epilogue or completion of the whole.

Though the Scripture takes no notice of any significance or sacredness inherent in particular numbers, yet we cannot avoid associating them with the objects to which they are prominently applied. The number one is especially applicable to the unity of God. Two, the number of repetition, is expressive of emphasis or confirmation, as the two witnesses. Three marks the three persons or hypostases in God. Four notes the four quarters of the world, and therefore reminds us of the physical system of things, or the cosmos. Five is the haIf of ten, the whole, and the basis of our decimal numeration. Seven, being composed of twice three and one, is especially suited for sacred uses; being the sum of three and four, it points to the communion of God with man. It is, therefore, the number of sacred fellowship. Twelve is the product of three and four, and points to the reconciliation of God and man: it is therefore the number of the church. Twenty-two and eleven, being the whole and the half of the Hebrew alphabet, have somewhat the same relation as ten and five. Twenty-four points to the New Testament, or completed church.

The other documents do not exhibit the sevenfold structure, though they display the same general laws of composition. They are arranged according to a plan of their own, and are all remarkable for their simplicity, order, and perspicuity.

Thirdly, the matter of the first differs from that of the others. The first is a record of creation; the others of development. This is sufficient to account for the diversity of style and plan. Each piece is admirably adapted to the topic of which it treats.

Fourthly, the first document is distinguished from the second by the use of the term אלהים ‛Elohiym only for the Supreme Being. This name is here appropriate, as the Everlasting One here steps forth from the inscrutable secrecy of his immutable perfection to crown the latest stage of our planet’s history with a new creation adapted to its present conditions. Before all creation he was the Everduring, the Unchangeable, and therefore the blessed and only Potentate, dwelling with himself in the unapproachable light of his own essential glory 1 Timothy 6:15. From that ineffable source of all being came forth the free fiat of creation. After that transcendent event, He who was from everlasting to everlasting may receive new names expressive of the various relations in which he stands to the universe of created being. But before this relation was established these names could have no existence or significance.

Neither this last nor any of the former distinctions affords any argument for diversity of authorship. They arise naturally out of the diversity of matter, and are such as may proceed from an intelligent author judiciously adapting his style and plan to the variety of his topics. At the same time, identity of authorship is not essential to the historical validity or the divine authority of the elementary parts that are incorporated by Moses into the book of Genesis. It is only unnecessary to multiply authorship without a cause.

Clarke's Notes on the Bible

Verse Genesis 2:2. On the SEVENTH day God ended, c. — It is the general voice of Scripture that God finished the whole of the creation in six days, and rested the seventh! giving us an example that we might labour six days, and rest the seventh from all manual exercises. It is worthy of notice that the Septuagint, the Syriac, and the Samaritan, read the sixth day instead of the seventh and this should be considered the genuine reading, which appears from these versions to have been originally that of the Hebrew text. How the word sixth became changed into seventh may be easily conceived from this circumstance. It is very likely that in ancient times all the numerals were signified by letters, and not by words at full length. This is the case in the most ancient Greek and Latin MSS., and in almost all the rabbinical writings. When these numeral letters became changed for words at full length, two letters nearly similar might be mistaken for each other; ו vau stands for six, ז zain for seven; how easy to mistake these letters for each other when writing the words at full length, and so give birth to the reading in question.


 
adsfree-icon
Ads FreeProfile