NEW! Theological Dictionary of the Old Testament

[R. Mansfield]

NEW! Theological Dictionary of the Old Testament (15 volumes) is now available for the Accordance Library.

 

Now through March 21, get 20% off Introductory Pricing!

 

Get more information at today's blog post!

 

See also Brian Davidson's review.

 

Screenshot:

 

[theblackbluejay]

I am very excited about this!  

 

Thanks, Rick!  Thanks, Accordance!  

[Fabian]

Hebrew Master update?

[Helen Brown]

Yes, we will add it to the Hebrew Master soon.

[kpang808]

Do people prefer this or the NIDOTTE?

[Helen Brown]

TDOT is far more detailed than NIDOTTE.

[kpang808]

Thanks Helen!

[Daniel Francis]

I thought I would give you a look at the same word in both.. They are both very useful.

 

נוּחַ (nûaḥ I), q. settle, take a rest, wait, get relief from; hi. I, procure relief for, let come down, cause to cease; hi. II, station, deposit, leave, keep safe; ho. be left behind (H5663); ‏הֲנָחָה (hᵃnāḥâ), nom. holiday (remission of taxes?) (H2182); ‏מָנוֹחַ (mānôaḥ I), nom. resting place (H4955); ‏מְנוּחָה (mᵉnûḥâ), nom./adj. resting place, quieting, calming (H4957); ‏נוֹחַ (nôaḥ), nom. place of rest (H5665); ‏נַחַת (naḥat II), nom., rest, calmness (H5739); ‏נִיחוַֹח (nı̂ḥōaḥ), adj. soothing, pleasing (H5767).

 

ANE This root appears in several of the Sem. languages, including Ugar., Akk., and Aram., with the meaning rest. It also appears in Arab. with a related meaning, making a camel kneel down.

 

OT 1. The basic idea of this root is found in the idea of roosting or landing upon. This is made clear in the first occasion in Gen (Gen 8:4, 9) where, on the one hand, Noah’s   ark “lands” upon Mt. Ararat, and, on the other, the dove was unable to find a “place (‏מָנוֹחַ‎) to set its feet.” This idea is especially clear in the noms. ‏מָנוֹחַ‎ and ‏מְנוּחָה‎. So, in addition to the above reference, Isa 34:14 speaks of the night creatures finding “places of rest” in abandoned palaces, and Deut 28:65 makes the metaphor explicit when it says that the Israelites who have sinned against God will find no “resting place for the soles of your feet” (a duplicate of what was said of the dove in Gen 8:9). Interestingly, both Deut 28:65 and Isa 34:14 parallel a hi. form of ‏רַגֵעַ‎ (find a place of repose) with ‏מָנוֹחַ.

Not only do birds find a place to land or roost, so do people, including widows (Ruth 1:9; 3:1) and the people of God (Gen 49:15; Num 10:33; Deut 12:9; 1 Kgs 8:56; Ps 95:11; Isa 32:18; Lam 1:3). In about half of these latter references the point is made that a sinful people will not find a place to land. But not only do people need something to land upon, so does the ark of God. In seven different places reference is made to the ark of God (and, by extension, God himself) finding a place to land upon in Jerusalem (1 Chron 6:31 [16]; 28:2; 2 Chron 6:41; Ps 132:8, 14; Isa 11:10; 66:1). However, the last of these references makes it clear that just because the house of God may be located in Jerusalem does not mean that God’s resting place is confined to that location.

Connected with the idea of a place to land are the ideas of safety and security. Thus, the waters beside which the shepherd leads his sheep are “quiet” and restful (Ps 23:2). In the same way the king’s decision will give “rest” to the troubled mind of the Tekoaite woman (2 Sam 14:17), and the person to whom the Lord has responded can find “rest” (Ps 116:7). Ultimately, the only place where human beings can land in absolute confidence and safety is in the promises of God, but that requires an abandoning of self-reliance, which is perennially distasteful to fallen humans (Isa 28:12).

2. In the vb. forms of the root, the same general range of connotations as those just discussed in the nom. form appear. Among the 144x the vb. appears, by far the most common meaning is that of coming to rest upon some place, or of being caused to rest, or being placed, in a certain spot. At least 53x have this meaning. Some representative examples are: locusts “settled down in every area of the country” (Exod 10:4); the Spirit “rested” upon the seventy elders (Num 10:36); the soles of the priests’ feet “rested” in the water (Josh 3:13); the hand of the Lord will “rest on this mountain” (Isa 25:10); “wisdom reposes (rests) in the heart of the discerning” (Prov 14:33); Ezekiel is “set” by God in the valley of dry bones (Ezek 37:1); Moses is commanded to “place” the manna in the ark for purposes of memory (Exod 16:33–34); the ark was “set” on a large stone (1 Sam 6:18); the body of the disobedient Judean prophet was “laid” in the tomb of the Israelite prophet (1 Kgs 13:30); and God promises to “settle” his people in their land after the Exile (Ezek 37:14).

In the hi. II (marked by a doubling of the initial nun) and ho. the meaning of set or place is expanded into the idea of “leave behind” or “permit to remain,” or even “leave alone.” Thus, Joseph commands the brothers to “leave” one of their number behind (Gen 42:33), and Aaron is required to “leave” his sacred garments in the Tent of Meeting (Lev 16:23; see also Ezek 42:14, 19). So also David “left” behind his concubines when he fled Jerusalem before Absalom (2 Sam 16:21; 20:3), God allows certain nations to “remain” (Judg 2:23; 3:1; Jer 27:11), and there are “open areas” in the temple structure (KJV that which was left; Ezek 41:9, 11). Finally, God did not    “allow” anyone to oppress his people when they were faithful (Ps 105:14), and “the abundance of a rich man permits him no sleep” (Eccl 5:12).

3. A second meaning of this root is to cease activity. This idea is possibly derived from the thought that when one alights upon a roost, all activity, whether flying, feeding, or fighting, stops. Thus God “rested from,” or ceased, his creative activity on the seventh day (Exod 20:11), and expected that his people would also cease from their activities on that day (Exod 23:12; Deut 5:14). Such cessation of activity should promote both inner and outer tranquility. When the Judeans rested from defending themselves, they celebrated a joyous feast (Esth 9:17, 18). So also, when Babylon is destroyed, all the lands “are at rest and at peace” (Isa 14:7). God offers such rest and repose, but the people reject it and find nothing but weariness in their own efforts to care for and defend themselves (Isa 28:12; 63:14; Lam 5:5). In Ezek cessation is expressed in a causal way when God promises through the prophet that he will make his anger cease (NIV subside; Ezek 5:13; 16:42; 21:17 [22]; 24:13). The ultimate expression of cessation is the rest of death (Job 3:13, 17; Isa 57:2; Dan 12:13).

4. The connotation of causing anger to rest or subside is evident in the nom./adj. ‏נִיחֹחַ‎ , soothing, pleasing, which occurs 43x in Gen-Num and Ezek, all as an attributive of ‏רֵיחַ‎, odor, aroma, in connection with burnt offerings. The odor of the burning sacrifice is not pleasing in a sensuous way, but it is restful. Because a sacrifice is offered in faith, God’s anger is put to rest. It is ironic that in Ezek (where NIV somewhat unaccountably translates, fragrant incense), instead of causing God’s anger to subside through the offering of a pleasing aroma, the ones sacrificing actually provoke him to greater anger because they are offering it to the idols (Ezek 6:13; 16:19; 20:28). Perhaps the most theologically significant of all the occasions of the word is the last one (20:41), where God says that the people themselves will be the “fragrant incense” to the Lord when he brings them home from the nations. As all the prophets had said again and again, it was not the people’s sacrifices that God wanted, but it was themselves, as symbolized in their sacrifices.

5. The frequent occurrences of God’s promises to give his people “rest” include all of the preceding ideas: a place to land on, a place of serenity, and cessation from effort. But they also include a fourth idea, and that is safety and security. This is made clear by the several references to giving “rest from his/their enemies on every side” (Deut 12:10; 25:19; Josh 23:1; 2 Sam 7:1, 11; 2 Chron 14:7 [6]; Neh 9:28; Esth 9:16, 22; Isa 14:3). The sense is to get, or provide, relief from threat or attack. So God not only promises to give his people a place to settle, but he also promises to give them a place of security. It is this latter sense that is operative in the promises to the Transjordanian tribes that they may return to their home territories, once God has given their brothers rest (Deut 3:20; Josh 1:15; 22:4). It is this same idea that occurs in connection with David’s and Solomon’s decision to build the temple: God has now given them the security and leisure necessary to such an undertaking (e.g., 1 Kgs 5:4 [18]). A further extension of this idea is to keep something safe. So Potiphar’s wife “kept” Joseph’s cloak until her husband came home (Gen 39:16), and the Hebrew people are commanded to “save” the manna gathered on the day before the Sabbath (Exod 16:23–24), as they are also commanded to “store” the tithe in their towns (Deut 14:28).

The range of meanings that this root contains is rather well represented in the 7 uses of the nom. ‏נַחַת‎. It speaks of that which is placed on a table (Job 36:16), the   cessation of activity in death (Job 17:16; Eccl 6:5), the cessation of self-reliance (Isa 30:15), and the contrast between the tranquility of wisdom and the turmoil of folly (Prov 29:9; Eccl 4:6; 9:17). See also ‏שָׁקַט be undisturbed, at peace (H9200, H9201).

See Rest, quiet, repose

 

BIBLIOGRAPHY

TWOT 2:562–63; J. Hausman, Israel’s Rest: Studien zum Selbverstandnis der nachexilischen Gemeinde, 1987; W. Kaiser, Toward an Old Testament Theology, 1978, 127–30; G. von Rad, “There Still Remains a Rest for the People of God,” The Problem of the Hexateuch and Other Essays, 1966, 94–102; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of the Sabbath,” ZAW 92, 1980, 32–42; W. Roth, “Deuteronomic Rest Theology: A Redaction Critical Study,” BiblRes 21, 1976, 5–14.

 

John N. Oswalt

 

 

NIDOTTE, s.v. “נוּחַ הֲנָחָה מָנוֹחַ מְנוּחָה נוֹחַ נַחַת נִיחוַֹח,” 3:56-59.

 

____________________________________________________

 

נוּחַ nûaḥ;* מְנוּחָה m^enûḥâ

 

Contents: I. General. II. Verb: 1. Qal; 2. Hiphil A; 3. Hiphil B. III. Noun: 1. For Humans; 2. For God. IV. Apocrypha and Dead Sea Scrolls.

I. General. The root nûaḥ/nḥ/nḫ is widely attested in both early (Old South Arabic, Canaanite, Old Sinaitic, Ethiopic, and Akkadian) and later Semitic languages (Middle Hebrew, Jewish Aramaic, Christian Palestinian Aramaic, Syriac, Mandaic), as well as Ugaritic.¹

According to Mitchell Dahood, several translations have confused nûaḥ with nḥh in a few passages (e.g., Isa. 63:14).² On Akkadian equivalents see also EA, 74, 27, 37.³ Whether Est. 9:17f. and 2 Ch. 6:41 attest the existence of a subst. nôaḥ is disputed. There are also textual problems with Isa. 57:18 and 30:32.⁴ On the name Noah in Gen. 5:29 (cf. Sir. 44:17), see Claus Westermann’s commentary.⁵

The LXX equivalents for the verb are primarily anapaúein and epanapaúesthai; for the nouns, anápausis and katápausis. For the qal of the verb aphíein/aphiénai is less frequently used. For the hiphil the LXX has more than twenty different translations, including kathízō and títhēmi.

There are 30 occurrences of the qal of nûaḥ, meaning “settle down (to rest), become quiet and (consequently) rest.” The hiphil A hēnîaḥ, often with l^e, occurs 33 times, with the meaning “cause to settle down, give rest, bring to rest.” The opposite is not just motion, e.g., wandering, but (psychic) restlessness, so that sometimes (albeit rarely) the best translation is “satisfy, bring joy, calm” (Ex. 33:14; Prov. 29:17). The hiphil B hinnîaḥ (72 occurrences) means “lay, deposit, leave over, leave alone.”⁶ There are 4 occurrences of the equivalent hophal B (Ezk. 41:9; 41:11 [2 occurrences of munnāḥ, “free space”]; Zec. 5:11 [the basket is to be “set down”]), while the hophal A is found only in Lam. 5:5 (Q): “We are given no rest”—a sign of divine judgment.

The most important derivatives are m^enûḥâ (21 occurrences), with meanings that range from “resting place” through “rest (in the land),” “place of (God’s) rest” to (psychic) “calm”; and mānôaḥ (7 occurrences), “resting place” (cf. Arab. munāḥ, “resting place,” esp. for camels). In Gen. 49:15 Dahood would read mānôaḥ (with acc. ending) instead of m^enûḥâ.⁷

We may also note 2 Ch. 6:41, which incorporates Ps. 132:8 but changes the m^enûḥâ of the latter to nôaḥ (niphal inf.?). We also find naḥaṯ in Isa. 30:15 (contrasting with preparation for war); cf. Prov. 29:9; Eccl. 4:6; Job 17:16 (“rest”).⁸

That the theme of “rest” addresses a matter of some substance for the OT is shown by the number and importance of its occurrences,⁹ as well as by its relatively broad semantic field, which includes the following: → שׁקט šqṭ (and its derivatives), šalwâ (→ שׁלו šlw), šûḇâ (→ שׁוב šûḇ), → שׁכב šāḵaḇ, → ישׁן yāšēn, esp. → רגע rāg̱aʿ with its derivatives, and finally → שׁלום šālôm and → שׁבת šāḇaṯ, although the last appears in combination with nûaḥ only in Ex. 20:11; 23:12 (and there probably in secondary interpretations). Antonyms include → יעף yʿp, → נשׂא nāśāʾ, → רגז rāg̱az, and → רום rûm (with the hiphil).

II. Verb

1. Qal. Only a few occurrences of the qal represent strictly secular usage. David’s followers waited (rested) (1 S. 25:9); Rizpah did not allow the birds of the air to alight on the sackcloth she had spread out (2 S. 21:10).

When Noah’s ark (Gen. 8:4 [P]) or the ark of the covenant (Nu. 10:36) comes to rest, the meaning is positive (cf. also Josh. 3:13). It is negative, however, when locusts settle on the land of Egypt (Ex. 10:14 [J?]) or the fly of Assyria and the bee of Egypt settle on Israel (Isa. 7:19) (representing judgment; cf. also Isa. 23:12; Hab. 3:16; Lam. 5:5 [hophal]).

The qal is often associated with the gift of the Spirit,¹⁰ as in Nu. 11:25f. with reference to the seventy elders and other men; in 2 K. 2:15 with reference to Elisha, on whom the spirit of Elijah rests (according to the company of prophets); and in Isa. 11:2, which states that the Spirit of Yahweh will rest on the shoot from the stump of Jesse.

The qal of nûaḥ is also used frequently to express the wisdom principle of retributive justice (Prov. 14:33; 21:16; cf. Eccl. 7:9), so that the concept also plays a role in Job’s critical dispute with this ideology. In light of life’s troubles, Job longs for death: then he would have rest, but not in this life (Job 3:13, 17, 26)—a wish rarely expressed in the OT. Dnl. 12:13 is the only other text that speaks of death as rest, albeit with a prospect of resurrection not ventured elsewhere. An expression of hope strongly influenced by wisdom also occurs in Ps. 125:3.

That the OT views rest as a God-given gift is clear from various promises (Isa. 25:10; 57:2 [text unclear]; also 14:7). Rest (= relief) from enemies¹¹ is an aspiration of the Jews (Est. 9:16, 22; cf. vv. 17f.); the historical retrospect in Neh. 9 uses the word in v. 28 (thus clearly displaying Deuteronomistic influence¹²) for the rest achieved in the period of the judges—which rest, however, tempted the people to apostasy.

Already in the Covenant Code (Ex. 23:12), the Israelite is called on to rest (šbt) on the seventh day, “so that your ox and your donkey may rest (yānûaḥ).” Dt. 5:14 extends this rest to male and female slaves, in the spirit of both Deuteronomic and Deuteronomistic thought.¹³ In this context, finally, Ex. 20:11 even says that on the seventh day Yahweh “rested” (wayyānaḥ; then in Gen. 2:2 [probably with more emphasis on the Sabbath] wayyišbōṯ¹⁴); in any case, this is the only text that uses the verb nûaḥ for the semantic opposite of working (cf. Gen. 49:15). That this resting of Yahweh (as in Isa. 25:10 [Yahweh’s yāḏ]; 2 Ch. 6:41) alludes to Zion is unlikely.¹⁵ Rest is not to be a privilege of the gods (i.e., God) or of specific human social classes.

2. Hiphil A. Like the qal, the hiphil A (hēnîaḥ) of nûaḥ is used primarily in theological contexts. It is Yahweh who gives his people or their king rest from their enemies: Dt. 12:10; 25:19; Josh. 21:44; 23:1; cf. also 1 Macc. 14:4; 16:2; etc.; also 2 S. 7:1; analogously in 2 S. 7:11, but as a renewed promise; 1 K. 5:18(Eng. v. 4) (v. 17[3] contradicts 2 S. 7:1, 11!); 1 Ch. 22:9, 18; 23:25; 2 Ch. 14:5f.(6f.); 15:15; 20:30.

Even a brief survey of these texts makes three things clear: (a) for the most part, they are associated with Deuteronomistic thought and its influence; ( they mean rest as relief from enemies and war (sometimes “on all sides” instead of “from the enemy”); © this relief from enemies is often expanded to peace and prosperity in the land (cf. šālôm explicitly in 2 Ch. 20:30). Deuteronomistic influence is clear in Dt. 3:20; 12:10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1; 2 S. 7:1, 11 (both verses belonging to the Deuteronomistic recension of the chapter); 1 K. 5:18. Here rest is living at peace in the land—a Deuteronomistic benefit of hope and the fruit of (Deuteronomistic) obedience, as well as the substance of God’s promise.¹⁶ The clustering of several of these texts around the figure of Solomon (1 K. 5:4, 18; 1 Ch. 22:9; cf. also Sir. 47:13) represents this king as the king of peace, but also exhibits an intentional association with Yahweh’s “resting” in the temple.¹⁷ This notion of rest was popular in certain circles of the Deuteronomistic school, but was not shared by all Deuteronomistic groups and movements, as may be seen from its absence in the Deuteronomistic redactional sections of the book of Jeremiah. Deuteronomistic influence is probably present also in Ezk. 33:14.

Timo Veijola’s study of the Deuteronomistic history quite logically includes the “rest formula,” which admittedly does not exhibit the same wording in all Deuteronomistic passages.¹⁸ Going into more detail, Wolfgang Roth theorizes that the stratum DtrN took a special interest in the promise of rest (e.g., Dt. 25:19; Josh. 23:1; 2 S. 7:1, 11; 1 K. 5:18), while its association with such themes as the oath sworn to the patriarchs (Josh. 21:44) and Yahweh’s promise (22:4) points to earlier Deuteronomistic strata.¹⁹

“Rest” correlates with the notion of journeying; it is associated with guidance (on the way to Canaan) and hence with the theology of the land. It is also related to the theological appraisal of the Jerusalem temple (Dt. 12:9; 1 K. 8:56). Georg Braulik has attempted a more detailed analysis of the Deuteronomistic texts and their mutual “reference systems,” with the aim of assigning them to various Deuteronomistic strata;²⁰ his proposed four phases of the Deuteronomistic conception of rest should, however, be related more clearly to the exilic situation of the audience addressed. It is this exilic Israel that is “not yet” (again) at rest in the land. Yahweh’s renewed promise and the call to renewed obedience are intended to bring this about.

The books of Chronicles also fall within the domain of the Deuteronomistic history, reflecting the history of its influence and interpretation. In contrast to 2 S. 7:1, 11, 2 Ch. 17:1, 10 deliberately omit the lexeme, because the Chronicler attaches more importance (in view of the “wars of David”) to Solomon and his temple, with which the notion of rest is here more strongly linked (cf. 1 Ch. 22:9, 18; 23:25; 2 Ch. 14:5f.[6f.]; 15:15; 20:30 with verb and substantive—all without parallels in the books of Samuel and Kings).²¹ The contrast between David the man of war and Solomon the king of peace is stated explicitly in connection with the “gift of rest” in 1 Ch. 22:9.²² T.-S. Im sees here a piece of historical revisionism rather than an interpretation of the figures of David and Solomon.²³ The statement about “peace on every side” is transferred to 1 Ch. 22:18, since now it is only under David that the enemies surrounding Israel were conquered (1 Ch. 18–20).

The books of Chronicles link the rest brought to the people by Yahweh, who is “with” his people (1 Ch. 22:18), with the theology of Zion and the temple. Yahweh vouchsafes rest by being himself at rest in Jerusalem²⁴ and dwelling (škn) in Jerusalem forever (1 Ch. 23:25). That this rest is the opposite of war and is therefore associated with šālôm is likewise stated explicitly by such texts as 2 Ch. 14:5f.(6f.); 26:30. The predilection of the Chronicler’s history for this gift of rest is found both in the core of the history and in the redactional additions. The continued influence of these ideas can still be observed not only in 1 Maccabees but also in Sirach.²⁵

Like the qal, the hiphil A appears in conjunction with rûaḥ (Isa. 63:14; Zec. 6:8; cf. also Ezk. 37:1, where the form may be a hiphil . According to Isa. 63:14, it was the Spirit of Yahweh that gave rest (Yahweh led his people). What the Spirit of Yahweh does in Ezk. 37:1 is done by the hand of Yahweh in 40:2. Whether these texts describe actual changes of location or visionary experiences on the part of the prophet cannot be determined simply from the use of the hiphil A of nûaḥ. With its reference to the land of the north, the promise in Zec. 6:8 probably refers to the Babylonian Diaspora (cf. 2:10).

The extent to which this rest is a divine blessing can be seen directly from its appearance in several promises of salvation (Isa. 14:3 [probably also exilic; cf. the Deuteronomistic history]; 28:12;²⁶ also Ezk. 44:30). This association of rest with salvation is confirmed indirectly by the prophecies of judgment that argue the contrary or speak of the “fury” that Yahweh will “bring down” (Ezk. 5:13; 16:42; 21:22[17]; 24:13).²⁷

Isolated usages are found in Ex. 17:11 (when Moses “lowers” his hand, Amalek prevails rather than Israel) and Prov. 29:17 (“Discipline your son, and he will ‘bring you joy’ ”).

Finally, Yahweh’s words to Moses in Ex. 33:14 (not to be read as a question) promise that Yahweh’s countenance²⁸ will go before Moses, “and I will give you rest.” The formulation is deliberately ambiguous: the promise clearly refers to rest in the land; but at the same time Moses is “calmed” by the promise.

3. Hiphil B. The hiphil B is not used as frequently in theologically significant contexts. It means “lay, set down, leave”: Gen. 2:15; 19:16; 39:16; Josh. 4:3, 8; 1 S. 6:18; 10:25; 1 K. 7:47; 8:9; 13:29, 31; 2 K. 23:18; 2 Ch. 1:14; 9:25; cf. also Josh. 6:23 (“lodge”). Someone or something is “left behind”: Gen. 42:33; 2 S. 16:21; 20:3; 1 K. 19:3. In Ps. 17:14; Eccl. 2:18, the meaning is “leave something to one’s descendants.”

Cultic texts frequently speak of “leaving over” something (e.g., a portion of a sacrifice) or “setting down” clothing, the tithe, a basket, or the like: Lev. 7:15; 16:23; Nu. 17:19, 22(4, 7); 19:9; Dt. 14:28; 26:4, 10; Jgs. 6:18, 20; Ezk. 40:42; 42:13f.; 44:19; 2 Ch. 4:8. P texts of this nature often stress the correspondence between directive and performance (Ex. 16:23f., 33f.).

Several times we find a request like “let me alone” or “let me do such and such”: Ex. 32:10 (in vv. 9–14, probably a Deuteronomistic addition); Jgs. 16:26; 2 S. 16:11. Hos. 4:17 should probably be interpreted in the light of these texts: the verb can hardly mean “tolerate him [Ephraim, in his idolatry]” (cf. 2 S. 16:11); a more likely translation would be “let him go” (cf. 2 K. 23:18; Ex. 32:10; and above all the immediate context, which clearly speaks of judgment [Hos. 4:15]).

Similar words of judgment appear in Isa. 28:2; 65:15; Ezk. 16:39; 22:20 (textually problematic²⁹). The verb is also used in a punitive sense (“put in custody”) in Lev. 24:12 and Nu. 15:34 with reference to an individual, and in Nu. 32:15 with reference to the people (abandoned in the wilderness as a punishment).

In Jgs. 2:23; 3:1, the meaning is “leave”: Yahweh left certain nations instead of driving them out (Deuteronomistic theology); cf. also Jer. 43:6. In Est. 3:8 the verb means “tolerate.”

Salvific elements, often associated with dwelling in the land, are found in Isa. 14:1 (where it is possible that the text should be emended³⁰); Jer. 27:11; Ezk. 37:14 (both similar to Isa. 14:1, albeit with a different emphasis; textual emendation is also possible). The people can therefore pray to Yahweh, “Do not forsake us” (Jer. 14:9 in a prayer of lamentation, vv. 7–9; cf. Ps. 119:121). What Ps. 105:14 (par. 1 Ch. 16:21) states positively (Yahweh allowed no one to oppress Israel during its wanderings), Ps. 119:121 expresses in the form of a petition.

The “setting up” of idols is criticized in 2 K. 17:29 and mocked in Isa. 46:7.

Finally, Ecclesiastes uses the verb in wisdom aphorisms (5:11[12]; 7:18; 10:4b) and admonitions (10:4a [text? “do not leave your place = your position”? the context [v. 4b] suggests instead “maintain tranquility”; then also 11:6); this usage occurs with some frequency elsewhere in wisdom texts.

Am. 5:7 is unique: a woe cry speaks of bringing righteousness down to the ground (cf. Jer. 28:2).³¹

III. Noun. The noun m^enûḥâ (written defectively in Gen. 49:15; 2 S. 14:27; Isa. 11:15; pl. in Ps. 23:2) is found also (usually as nḥt) in Aramaic and Canaanite,³² as well as in Middle Hebrew and Samaritan. In one Hebrew inscription the grave is a place of rest.³³ The term also occurs elsewhere outside the Bible.³⁴

In Jgs. 20:43; 1 Ch. 2:52; 8:2, m^enûḥâ may be a toponym.

1. For Humans. The noun m^enûḥâ occurs 21 times in the OT text. In the majority of passages it means rest for an individual or a group, often the Israelites. Jgs. 20:43 says that the Benjaminites had no rest in battle. A woman finds and may be wished rest in the house of her husband (Ruth 1:9). Nu. 10:33 speaks of rest during a journey, and Jer. 51:59 mentions a śar m^enûḥâ (royal courier? quartermaster?).

The early text Gen. 49:15 (in Jacob’s saying about Issachar) already links rest with dwelling in the land (here freedom to settle);³⁵ this is an important element of the gift of rest for human beings in the OT. Isa. 32:18 promises that the people will abide in secure resting places. The postexilic context (vv. 15–18, [20]) describes in detail what this means. Ps. 95:11 also understands rest as dwelling in the land; because the context (vv. 7b–11) is a prophetic admonition, the verse probably does not refer to Yahweh’s resting. The use of words spoken by Yahweh in the 1st person to conclude the psalm (with → בוא bôʾ, as in Dt. 12:9) underlines the significance of the statement, which He. 3:7–4:13 (4:9!) developed in a manner that was to be extremely influential.³⁶ In a quotation within a prophetic oracle (probably reflecting later revision³⁷), the rich who are denounced say to those who are driving them out, “This is no place of rest” (Mic. 2:10).

Like the verb, the noun clearly illustrates the special interest of Deuteronomistic texts and Chronicles in the notion of rest, conceived as rest in the land and rest from enemies (with clear overtones of “freedom”), as well as rest near the sanctuary, Yahweh’s resting place.³⁸ Both reflect a major theological concern, especially of the exilic and postexilic periods.

The Deuteronomistic texts include Dt. 12:9 (cf. the verb in 12:10; 25:19; also Josh. 21:44; 23:1), where “you have not yet come to rest” is given a further theological qualification by the addition of naḥ^alâ.³⁹ The reference is to the land west of the Jordan as the substance of a new Deuteronomistic (not Deuteronomic) promise. The contrast with Dt. 28:65 (likewise Deuteronomistic) is instructive (cf. also Lam. 1:3; 5:2–6). Solomon’s prayer at the dedication of the temple (1 K. 8:56; Deuteronomistic) extols Yahweh for giving rest to his people in fulfillment of his promise (on the association of this idea with that of “being with” in v. 57, cf. 2 S. 14:17⁴⁰). The Deuteronomistic history does not speak of such rest at any time after Solomon. It was the gift of the land that brought rest—and the entrance of the exilic community into the promised land will bring this rest once more. It was the age of Joshua that brought rest from enemies throughout the land; the period of the judges also provided this rest, but it was interrupted by military threats (Josh. 1:13, 15; 21:43–45; 22:4; 23:1; Jgs. 3:30; 8:28). Then it was the age of David and above all that of Solomon that was able to grant complete rest (2 S. 7:1, 11; cf. 1 S. 26:19; then 1 K. 5:18[4]; 8:56). These texts frequently use both verb and noun together; both are fundamental to the expression of the Deuteronomistic notion of rest, shared by the Chronicler.

To the Chronicler, Solomon is the “man of rest” (1 Ch. 22:9; cf. v. 8), for Yahweh will give him rest (verb) from his enemies. Therefore it was not David but Solomon who was able to complete the “house of rest” for Yahweh (1 Ch. 28:2).⁴¹ Once again, the similarity to the notion of šālôm is evident.⁴²

Zion as the site that vouchsafes rest is probably also the subject of Isa. 11:10, an addition to vv. 1–9 that speaks of the root of Jesse that will glorify his resting place. The explanatory addition in Isa. 28:12 (which also uses both noun and verb) likewise refers to Jerusalem.

Zec. 9:1 (cf. 1 K. 8:56f.) states that the word of Yahweh “is coming to rest,” i.e., is affecting the course of historical events; the reference is to the present, not to future punishment.⁴³

The extent to which the OT notion of rest is associated not only with the land, the promise, and the temple but also with the guidance of Yahweh is clear from Ps. 23:2: Yahweh leads the psalmist to “waters of rest” (a pasture with water).

In the OT, therefore, it is impossible to distinguish rest as a resting place from rest as a divine gift. The place and the gift go together.⁴⁴ As a result, “rest” (as we have already seen in the case of the verb) can be psychic as well as local. The word of the king sets one’s mind at rest (2 S. 14:17); contrariwise, Baruch laments that he finds no rest (Jer. 45:3).

The noun mānôaḥ also generally denotes a resting place (Isa. 34:14; Ruth 3:1; 1 Ch. 6:16[31]: here for the ark in the house of Yahweh; in Gen. 8:9, for the dove sent out by Noah). But in this noun, too, we find inward and outward rest (or their absence) interwoven (Dt. 28:65 [together with m^enûḥâ]; Lam. 1:3), while Ps. 116:7 refers only to rest for the psalmist’s soul.

2. For God. That the Jerusalem temple was considered Yahweh’s resting place has already been noted in the examination of the hiphil A of the verb.⁴⁵ The noun is used for this theologoumenon in 1 Ch. 28:2 (cf. Isa. 11:10); we may also include here statements that otherwise refer to the ark (Nu. 10:33; 1 K. 8:56). Of course, the context of Dt. 12:9 suggests the temple (cf. the verb in v. 11). This notion is developed more fully in Ps. 132:8, 14 (see the context; cf. also 94:11 LXX and its incorporation in Jos. As. 8:10),⁴⁶ and appears again in 1 Ch. 6:16(31) and 2 Ch. 6:41f., and in substance in 1 Ch. 23:25.⁴⁷ On the use of the noun in combination with → ישׁב yāšaḇ in Ps. 132:14, cf. Lam. 1:3.⁴⁸

Despite the importance of “rest” in Israelite spirituality, it is interesting to note that it never appears as an aspect of eschatological hope in the OT.

Isa. 66:1 (in 1st person words spoken by Yahweh) even casts doubt on the notion that the temple is Yahweh’s resting place. This text clearly presupposes 1 K. 8:56 and should probably be understood as a protest against the postexilic rebuilding of the temple, after people during the exile had learned to experience and believe in Yahweh’s presence apart from the temple.

IV. Apocrypha and Dead Sea Scrolls. The significance of the notion of rest in Sirach has already been noted⁴⁹ (cf. also 1 Mc. 14:4; 16:2; etc.; also the qal of the verb in Sir. 5:6; 32:21; 34:3f., 21; 40:5; 44:23; 46:19; and the hiphil in 5:6; 6:3; 12:3; 38:7; 39:28, 32; 44:9; 47:13). Unfortunately the text of 33:4 E is difficult, so that it is unclear whether and how mānôaḥ (or the hiphil of the verb) is used there. In 6:28 (cf. 4:15; 14:24–27; 51:26), however, it is no longer the land that provides rest but rather wisdom—who also seeks rest herself (cf. 24:7). In 30:17 (cf. Job 3:13; Dnl. 12:13) the noun nûḥâ refers to death as eternal rest.

Jos. As. 22:13 (thinking of rest as a divine gift) cites Isa. 66:2, while 8:10 cites Ps. 132 (cf. Ps. 94:11 LXX).⁵⁰

In the Dead Sea Scrolls, 4QFlor 1:7 cites the promise in 2 S. 7:11, reinterpreted with reference to the writer’s own age as rest from the followers of Belial. According to 1QpHab 11:6, the Day of Atonement is the festival of rest; 11:8 associates rest with the Sabbath. This combination appears also in 1QM 2:9. Other texts include 1Q56 2; 4QDibHam^a (4Q504) fr. 1–2 4:2;⁵¹ and 4QOrd^a (4Q159) 2:5.⁵² The hiphil of the verb can also be used for cessation of the tumult of war (1QM 17:14; cf. 8:7, 14: the “quiet” sound of the war trumpets). Of course fighting is forbidden on the Sabbath as a day of rest (2:9), and when the war is over the soldiers return to their camp of rest (12:9). We see from 1QH 8:30 (important for Jgs. 20:43?) and 9:5 that at Qumran, too, the gift of rest could be understood as inward rest.

In the Temple Scroll we find only the hiphil B of the verb (11QTemple 32:10; 58:15; probably also 33:4; 43:4) in the sense “set down, leave”; the contexts are not theologically significant.

Preuss

 

* nûaḥ. G. R. Berry, “The Hebrew Word נוּחַ,” JBL, 50 (1931), 207–210; G. Braulik, “Menuchah, die Ruhe Gottes und des Volkes im Lande,” BiKi, 23 (1968), 75–78; W. Brueggemann, “Weariness, Exile and Chaos,” CBQ, 34 (1972), 19–38; J. Ebach, “Zum Thema: Arbeit und Ruhe im AT,” ZEE, 24 (1980), 7–21; O. Eissfeldt, “nûaḥ ‘sich vertragen,’ ” KlSchr, III (1966), 124–28; J. Frankowski, “Requies, Bonum Promissum Populi Dei in VT et in Judaismo,” VD, 43 (1965), 124–149, 225–240; O. Hofius, Katapausis. WUNT, 11 (1970), esp. 22–50; A. R. Hulst, “De betekenis van het woord מְנוּחָה,” Schrift en uitleg. Festschrift W. H. Gispen (Kampen, 1970), 62–78; W. C. Kaiser Jr., “The Promise Theme and the Theology of Rest,” BS, 130/518 (1973), 135–150; idem, Toward an OT Theology (Grand Rapids, 1981), 127–130 (see also index); M. Metzger, “Himmlische und irdische Wohnstatt Jahwehs,” UF, 2 (1970), 139–158; G. von Rad, “There Remains Still a Rest for the People of God,” The Problem of the Hexateuch and Other Essays (Eng. trans., New York, 1966), 94–102; idem, OT Theology, 2 vols. (Eng. trans., New York, 1962–65), II, 373f.; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of the Sabbath,” ZAW, 92 (1980), 32–42; W. Roth, “The Deuteronomic Rest Theology,” BR, 21 (1976), 5–14; F. Stolz, “נוח nû^aḥ ‘to rest,’ ” TLOT, II, 722–24; cf. also 790; P. Welten, Geschichte und Geschichtsdarstellung in den Chronikbüchern. WMANT, 42 (1973), 17f., 49, 97, 201; H. W. Wolff, Anthropology of the OT (Eng. trans., Philadelphia, 1974), 134–142; idem, “The Day of Rest in the OT,” CTM, 43 (1972), 498–502.

¹ For Canaanite see EA, 147, 56; for Ethiopic, W. Müller, ZAW, 75 (1973), 312; for Akkadian, AHw, II, 716; for the later Semitic languages, HAL, II, 679; DISO, 146; KAI, 58; also K. Beyer, Die aramäischen Texte vom Toten Meer (Göttingen, 1984), 634; for Ugaritic, WUS, no. 1772; UT, no. 1625 (n and nt), also M. Dahood, RSP, I, 221f. On Eccl. 10:4; Est. 9:17f., cf. Dahood, RSP, I, 276, with an analogous double occurrence; on Ex. 23:12, cf. Dahood, RSP, II, 23; on Isa. 57:2 (cf. Isa. 32:18; 1 Ch. 22:9), cf. Dahood, RSP, II, 32; III, 161 (in combination with šālôm).

²Bibl, 48 (1967), 357f.; cf. idem, RSP, I, 191f.

EA Tell el-Amarna Tablets

³ See also Eissfeldt.

subst. substantive, substantival

⁴ On the former text see J. S. Kselman, CBQ, 43 (1981), 539–542; on the latter see H. Wildberger, Jesaja 28–39. BK, X/3 (1982), 1209; also Stolz, TLOT, II, 722.

cf. compare, see

⁵ C. Westermann, Genesis 1–11 (Eng. trans., Minneapolis, 1984), 359f., with bibliog.

LXX Septuagint

LXX Septuagint

⁶ See II.1–3 below for further discussion.

Q Qere

cf. compare, see

Arab. Arabic

esp. especially

acc. accusative

⁷ M. Dahood, Bibl, 48 (1967), 427f.

inf. infinitive

cf. compare, see

⁸ Cf. Ugaritic and Karatepe I, 17f.; KAI, no. 26. On → ניחוח nîḥôaḥ see HAL, II, 696.

OT Old Testament, Oude Testament, etc.

⁹ See II–IV below.

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esp. especially

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P Priestly source

cf. compare, see

J Yahwist source (J¹, earliest Yahwist source)

cf. compare, see

¹⁰ → רוח rûaḥ.

cf. compare, see

OT Old Testament, Oude Testament, etc.

OT Old Testament, Oude Testament, etc.

¹¹ → I, 215.

cf. compare, see

vv. verses

v. verse

¹² See III below.

¹³ But cf. H. Rücker, Die Begründungen der Weisungen Jahwes im Pentateuch. ETS, 30 (1973), 108, who considers this text pre-Deuteronomic.

¹⁴ F.-L. Hossfeld, Der Dekalog. OBO, 45 (1982), 47ff., 247ff; L. Ruppert, “Die Ruhe Gottes,” ZDMG Sup, 5 (1983), 121–131.

cf. compare, see

¹⁵ Contra Robinson.

cf. compare, see

Eng. English

v. verse

v. verse

cf. compare, see

¹⁶ Contra von Rad, “There Remains,” who considers this concept Deuteronomic.

cf. compare, see

¹⁷ See III below.

¹⁸ T. Veijola, Die ewige Dynastie. AnAcScFen, 193 (1975), 72f.

DtrN nomistic Deuteronomistic source

¹⁹ See also H. D. Preuss, Deuteronomium. EdF, 164 (1982), 194.

²⁰ G. Braulik, “Some Remarks on the Deuteronomistic Conception of Freedom and Peace,” The Theology of Deuteronomy (Eng. trans., North Richland Hills, Tex., 1994), 87–98.

cf. compare, see

²¹ See T. Willi, Die Chronik als Auslegung. FRLANT, 106 (1972), 143.

²² On 1 Ch. 22:18 see also K. Koch, “Gestaltet die Erde, doch heget das Leben!” “Wenn nicht jetzt, wann denn?” Festschrift H.-J. Kraus (Neukirchen-Vluyn, 1983), 29.

²³ T.-S. Im, Der Davidsbild in den Chronikbüchern. EH, 23/263 (1986), 142ff.

²⁴ See III below.

²⁵ For 1 Maccabees see II.1 above; for Sirach, IV below.

cf. compare, see

cf. compare, see

cf. compare, see

²⁶ → VI, 154.

²⁷ On this combination → IV, 464f.; cf. also Isa. 30:32.

²⁸ → פנים pānîm.

cf. compare, see

P Priestly source

vv. verses

cf. compare, see

cf. compare, see

²⁹ W. Zimmerli, Ezekiel 1. Herm (Eng. trans. 1979), 462.

cf. compare, see

³⁰ H. Wildberger, Isaiah 13–27 (Eng. trans., Minneapolis, 1997), 35.

vv. verses

cf. compare, see

par. parallel/and parallel passages

v. verse

cf. compare, see

³¹ See also C. Story, VT, 30 (1980), 72.

pl. plural

³²KAI, 223 B 4: Sefire: rest through obedience; KTU, 1.4, I, 33; 2.11, 14; cf. UT, no. 1640; also KAI, 1, 2: rest = peace.

³³ N. Avigad, IEJ, 7, 239, cited by DISO, 159. Cf. KAI, 34, 5; 35, 2; also Dnl. 12:13 (verb); Job 3:13.

³⁴KAI, 26, I A 18; II 8, 13; Dahood, RSP, I, 221f.; on the word pairs in these texts, cf. Isa. 30:15; Prov. 19:9; Eccl. 4:6; 6:5; 9:17; Job 17:16; 36:16.

OT Old Testament, Oude Testament, etc.

³⁵ See Dahood. Bibl, 48 (1967), 427f.

OT Old Testament, Oude Testament, etc.

vv. verses

vv. verses

→ indicates cross-reference within this Dictionary

³⁶ See E. Lohse, TDNT, VII, 34f.; and Hofius.

³⁷ H. W. Wolff, Micah (Eng. trans., Minneapolis, 1990), 75f.

³⁸ See III.2 below.

cf. compare, see

³⁹ → נחל nḥl.

cf. compare, see

v. verse

cf. compare, see

⁴⁰ See also II.2 above.

cf. compare, see

cf. compare, see

v. verse

⁴¹ See III.2 below.

⁴² See also G. von Rad, TDNT, II, 404; DISO, 177, s.v. nḥt II.

vv. verses

cf. compare, see

⁴³ K. Elliger, Das Buch der zwölf kleinen Propheten, II. ATD, 25 (²1951), in loc.

OT Old Testament, Oude Testament, etc.

OT Old Testament, Oude Testament, etc.

⁴⁴ Ebach.

⁴⁵ See II.2 above, and esp. Metzger.

cf. compare, see

cf. compare, see

v. verse

cf. compare, see

LXX Septuagint

⁴⁶ On Ps. 132:14 see also H. Kruse, VT, 33 (1983), 287.

⁴⁷ On the Chronicler’s history, see also J. P. Weinberg, VT, 33 (1983), 310; also Willi, Chronik.

→ indicates cross-reference within this Dictionary

cf. compare, see

⁴⁸ Cf. also Dahood, RSP, I, 222; III, 195.

OT Old Testament, Oude Testament, etc.

⁴⁹ See II.2 above.

cf. compare, see

E Elohistic source

cf. compare, see

cf. compare, see

cf. compare, see

cf. compare, see

LXX Septuagint

⁵⁰ On the use of the term in the apocryphal books, see esp. Frankowski, 225ff., where he also discusses rabbinic literature.

fr. fragment

⁵¹ Text: M. Baillet, “Un recueil liturgique de Qumrân, Grotte 4: Les paroles des luminaires,” RB, 68 (1961), 195–250.

⁵² Text: J. M. Allegro, “An Unpublished Fragment of Essene Halakah (4Q Ordinances),” JSS, 6 (1961), 71–73.

cf. compare, see

 Horst Dietrich Preuss, “נוּחַ,” ed. G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, trans. David E. Green, Theological Dictionary of the Old Testament (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1998), 277–286.

[kpang808]

Thanks Dan for the examples shown here!

[Solly]

Dan, are you able to copy the sample text above with the footnotes in a single operation or do you copy in multiple steps. I am able to do this type of copy in multiple steps, but I suspect there is something I have missed in the copy as options--sure would like to copy with footnotes in a single step. Thanks!

[Daniel Francis]

This was automatic but I must note my TDOT is not in Accordance but in Logos... I had preordered it there far before I had heard it was coming to Accordance. There very well may be a way to do this in Accordance but I am not sure as simple citations is usually all I try doing.

 

Dan

[Solly]

Thanks for the reply. Yes, I am very familiar with the other product and its copy behavior.

[R. Mansfield]

Heads up! Introductory pricing on the Theological Dictionary of the Old Testament ends at midnight EDT tonight!

[Fabian]

I see a lot of future content updates to activate all the TDOT links in tools. And "not a few".

 

Greetings

 

Fabian