Genesis 2:2
Parallel Verses
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.

King James 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 made.

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.

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.

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.

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.

Genesis 2:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Sabbath of Creation. - "Thus the heavens and the earth were finished, and all the host of them." צבא here denotes the totality of the beings that fill the heaven and the earth: in other places (see especially Nehemiah 9:6) it is applied to the host of heaven, i.e., the stars (Deuteronomy 4:19; Deuteronomy 17:3), and according to a still later representation, to the angels also (1 Kings 22:19; Isaiah 24:21; Nehemiah 9:6; Psalm 148:2). These words of Genesis 2:1 introduce the completion of the work of creation, and give a greater definiteness to the announcement in Genesis 2:2, Genesis 2:3, that on the seventh day God ended the work which He had made, by ceasing to create, and blessing the day and sanctifying it. The completion or finishing (כּלּה) of the work of creation on the seventh day (not on the sixth, as the lxx, Sam., and Syr. erroneously render it) can only be understood by regarding the clauses Genesis 2:2 and Genesis 2:3, which are connected with ויכל by ו consec. as containing the actual completion, i.e., by supposing the completion to consist, negatively in the cessation of the work of creation, and positively in the blessing and sanctifying of the seventh day. The cessation itself formed part of the completion of the work (for this meaning of שׁבת vid., Genesis 8:22; Job 32:1, etc.). As a human artificer completes his work just when he has brought it up to his ideal and ceases to work upon it, so in an infinitely higher sense, God completed the creation of the world with all its inhabitants by ceasing to produce anything new, and entering into the rest of His all-sufficient eternal Being, from which He had come forth, as it were, at and in the creation of a world distinct from His own essence. Hence ceasing to create is called resting (נוּח) in Exodus 20:11, and being refreshed (ינּפשׁ) in Exodus 31:17. The rest into which God entered after the creation was complete, had its own reality "in the reality of the work of creation, in contrast with which the preservation of the world, when once created, had the appearance of rest, though really a continuous creation" (Ziegler, p. 27). This rest of the Creator was indeed "the consequence of His self-satisfaction in the now united and harmonious, though manifold whole;" but this self-satisfaction of God in His creation, which we call His pleasure in His work, was also a spiritual power, which streamed forth as a blessing upon the creation itself, bringing it into the blessedness of the rest of God and filling it with His peace. This constitutes the positive element in the completion which God gave to the work of creation, by blessing and sanctifying the seventh day, because on it He found rest from the work which He by making (לעשׂות faciendo: cf. Ewald, 280d) had created. The divine act of blessing was a real communication of powers of salvation, grace, and peace; and sanctifying was not merely declaring holy, but "communicating the attribute of holy," "placing in a living relation to God, the Holy One, raising to a participation in the pure clear light of the holiness of God." On קדושׁ see Exodus 19:6. The blessing and sanctifying of the seventh day had regard, no doubt, to the Sabbath, which Israel as the people of God was afterwards to keep; but we are not to suppose that the theocratic Sabbath was instituted here, or that the institution of that Sabbath was transferred to the history of the creation. On the contrary, the Sabbath of the Israelites had a deeper meaning, founded in the nature and development of the created world, not for Israel only, but for all mankind, or rather for the whole creation. As the whole earthly creation is subject to the changes of time and the law of temporal motion and development; so all creatures not only stand in need of definite recurring periods of rest, for the sake of recruiting their strength and gaining new power for further development, but they also look forward to a time when all restlessness shall give place to the blessed rest of the perfect consummation. To this rest the resting of God (ἡ κατάπαυσις) points forward; and to this rest, this divine σαββατισός (Hebrews 4:9), shall the whole world, especially man, the head of the earthly creation, eventually come. For this God ended His work by blessing and sanctifying the day when the whole creation was complete. In connection with Hebrews 4, some of the fathers have called attention to the fact, that the account of the seventh day is not summed up, like the others, with the formula "evening was and morning was;" thus, e.g., Augustine writes at the close of his confessions: dies septimus sine vespera est nec habet occasum, quia sanctificasti eum ad permansionem sempiternam. But true as it is that the Sabbath of God has no evening, and that the σαββατισμός, to which the creature is to attain at the end of his course, will be bounded by no evening, but last for ever; we must not, without further ground, introduce this true and profound idea into the seventh creation-day. We could only be warranted in adopting such an interpretation, and understanding by the concluding day of the work of creation a period of endless duration, on the supposition that the six preceding days were so many periods in the world's history, which embraced the time from the beginning of the creation to the final completion of its development. But as the six creation-days, according to the words of the text, were earthly days of ordinary duration, we must understand the seventh in the same way; and that all the more, because in every passage, in which it is mentioned as the foundation of the theocratic Sabbath, it is regarded as an ordinary day (Exodus 20:11; Exodus 31:17). We must conclude, therefore, that on the seventh day, on which God rested from His work, the world also, with all its inhabitants, attained to the sacred rest of God; that the κατάπαυσις and σαββατισμός of God were made a rest and sabbatic festival for His creatures, especially for man; and that this day of rest of the new created world, which the forefathers of our race observed in paradise, as long as they continued in a state of innocence and lived in blessed peace with their God and Creator, was the beginning and type of the rest to which the creation, after it had fallen from fellowship with God through the sin of man, received a promise that it should once more be restored through redemption, at its final consummation.

Genesis 2:2 Parallel Commentaries

Treasury of Scripture Knowledge

And on.

Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Exodus 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day...

Exodus 23:12 Six days you shall do your work, and on the seventh day you shall rest: that your ox and your donkey may rest...

Exodus 31:17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth...

Deuteronomy 5:14 But the seventh day is the sabbath of the LORD your God: in it you shall not do any work, you, nor your son, nor your daughter...

Isaiah 58:13 If you turn away your foot from the sabbath, from doing your pleasure on my holy day; and call the sabbath a delight...

John 5:17 But Jesus answered them, My Father works till now, and I work.

Hebrews 4:4 For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

seventh day God. The LXX. Syriac, and the Samaritan Text read the sixth day, which is probably the true reading; as [vav <02053>,] which stands for six, might easily be changed into [zayin,] 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.

Cross References
Hebrews 4:4
For he has somewhere spoken of the seventh day in this way: "And God rested on the seventh day from all his works."

Hebrews 4:10
for whoever has entered God's rest has also rested from his works as God did from his.

Genesis 2:3
So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.

Exodus 20:8
"Remember the Sabbath day, to keep it holy.

Exodus 20:11
For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.

Exodus 31:15
Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death.

Exodus 31:17
It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.'"

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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