What does ἀναπαύω (anapaúō) mean in the Bible?
G373, anapaúō, is a Greek verb for giving rest, taking rest, resting upon, or refreshing someone. Jesus promises rest to the weary who come to Him, then speaks of learning under His yoke.
To give rest
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G373, anapaúō, is a Greek verb for giving rest, taking rest, resting upon, or refreshing someone. Jesus promises rest to the weary who come to Him, then speaks of learning under His yoke.
Reader summary
Full entry for ἀναπαύω (G373) · Open the biblical lexicon
G373, anapaúō, is a Greek verb for giving rest, taking rest, resting upon, or refreshing someone. Jesus promises rest to the weary who come to Him, then speaks of learning under His yoke.
The BSB source-word alignment has 12 aligned rows for this entry. Common renderings include resting (2), has been refreshed (1), have refreshed (1), let us rest (1), Refresh (1).
The source-word alignment first shows this entry at Matthew 11:28. Its strongest book concentrations include Mark (2), Matthew (2), Philemon (2), Revelation (2).
G373, anapaúō, is a Greek verb for giving rest, taking rest, resting upon, or refreshing someone. Jesus promises rest to the weary who come to Him, then speaks of learning under His yoke. He also invites exhausted disciples to withdraw and rest when crowds have left them no time to eat. Paul uses the word for believers whose love, presence, and obedience refresh another person's spirit or heart. Peter says the Spirit of glory and of God rests on those insulted for Christ, and Revelation promises rest to slain witnesses and to those who die in the Lord. The word can describe bodily pause, relational relief, divine presence, and final rest, but each passage defines its own gift.
Not every apparent rest is faithful. Jesus' sleeping disciples are described as resting while the hour of betrayal arrives, and the rich fool tells himself to take it easy because his barns seem secure. Luke immediately exposes that self-assurance as folly before God. G373 therefore cannot be reduced to comfort, leisure, or freedom from obligation. In Matthew 11, Christ's rest comes with His yoke and His instruction; it relieves crushing burden without abolishing discipleship. In Philemon, Paul asks for refreshment in Christ through a costly act concerning Onesimus, so relational refreshment cannot be separated from truth, reconciliation, and another person's dignity.
Pastoral use should honor embodied need and eternal hope without making easy promises. Mark 6 supports food, withdrawal, and physical rest for overextended servants. Revelation honors the dead and persecuted without romanticizing violence or telling suffering people to endure preventable harm. Paul's examples show that communities can refresh hearts through love and trustworthy presence. Jesus remains the giver at the center: weary people come to Him, learn His gentle and humble way, and receive rest that is neither self-salvation nor permission to avoid love. The word invites churches to become places where burdened people meet Christ's truthful gentleness and where care restores rather than controls.
G373 describes Christ giving rest to the burdened, disciples receiving bodily rest, foolish ease built on wealth, saints refreshing one another, the Spirit resting on the insulted, and the faithful dead receiving promised rest while their deeds follow them.
Come to Me, all you who are weary and burdened, and I will give you rest.
Jesus makes Himself the destination and giver of rest. The following verses join relief to His gentle character, His yoke, and learning from Him.
And He said to them, “Come with Me privately to a solitary place, and let us rest for a while.” For many people were coming and going, and they did not even have time to eat.
Jesus responds to ministry pressure with private withdrawal, food, and rest. The invitation dignifies bodily need without making withdrawal permanent.
Then I will say to myself, “You have plenty of good things laid up for many years. Take it easy. Eat, drink, and be merry!”’
The rich fool imagines secure ease through stored wealth, but God exposes the fragility of his life and the poverty of being rich only toward oneself. Rest language can carry false confidence.
For they refreshed my spirit and yours as well. Show your appreciation, therefore, to such men.
The arrival and service of trusted coworkers bring relief to Paul and the church. Refreshment is relational, recognized, and connected to faithful presence.
On account of this, we are encouraged. In addition to our own encouragement, we were even more delighted by the joy of Titus. For his spirit has been refreshed by all of you.
Titus is refreshed by the Corinthians' reception, and his joy further encourages Paul. Mutual response and repaired trust produce shared relief.
I take great joy and encouragement in your love, because you, brother, have refreshed the hearts of the saints.
Paul names Philemon's established pattern of refreshing saints before making a difficult appeal. Prior generosity becomes the setting for tested obedience.
Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.
The request for refreshment comes within Paul's appeal to receive Onesimus as a beloved brother. Relief cannot be detached from the letter's challenge to status, debt, and relationship.
If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.
Peter locates blessing in God's Spirit resting on believers insulted for Christ. The statement does not bless wrongdoing or require people to seek abuse.
Then each of them was given a white robe and told to rest a little while longer until the full number of their fellow servants, their brothers, were killed, just as they had been killed.
Slain witnesses receive recognition and rest while justice is still awaited. The vision refuses both amnesia and hurried human vengeance.
And I heard a voice from heaven telling me to write, “Blessed are the dead—those who die in the Lord from this moment on.” “Yes,” says the Spirit, “they will rest from their labors, for their deeds will follow them.”
Heaven pronounces blessing over those who die in the Lord. Their labor ends, but their faithful deeds are not erased or made the basis of self-earned salvation.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Rest that brings relief from labor and exhaustion, often with spiritual or divine restoration implied.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
12 Greek text appearances shown. Linked morphology labels have verse guides.
I make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseI make to rest, give rest to, rest, take my ease
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How mood, tense, and voice shift the force of this verb in context.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
How this verb appears across 12 occurrences in the NT discourse index (MACULA Greek SBLGNT).
Aspect reflects grammatical form — not authorial emphasis. Participles and infinitives are verbal adjectives and nouns respectively.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 12 lexical occurrence verses.
ἀναπαύω is built from these roots:
Connects Jesus directly to Old Testament covenant rest promises.Matthew 11:25–30
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
G373 shows that biblical rest is not one flat experience. Jesus gives rest to burdened people who come to Him and learn His gentle, humble way. He also notices when disciples have not had time to eat and calls them away for bodily rest. Paul describes communities and coworkers refreshing one another through love, presence, repaired trust, and costly obedience.
Peter speaks of God's Spirit resting on people insulted for Christ, and Revelation promises rest to witnesses whose deaths are neither forgotten nor wasted. Yet Luke places the same verb in the mouth of a rich fool who mistakes stored goods for a secure future, and Gethsemane exposes rest that is out of step with the hour. The pastoral center is therefore not ease at any cost.
It is rest received under Christ's lordship, care that honors bodies, relationships that relieve rather than exploit, divine presence in faithful suffering, and hope beyond death. Churches teach this word well when they offer truthful gentleness, practical relief, accountability, and room for the weary to receive rather than perform.
Matt.11.28
G373 is a verb whose active forms can describe giving or causing rest and refreshment, while middle and passive forms can describe taking rest, being refreshed, or resting upon. The 12 governed verses include present, aorist, future, and perfect forms. English translations vary among give rest, rest, take it easy, refresh, and rests on. Voice and context matter; the compound's relationship to G3973 does not make every use merely physical cessation.
The Old Testament presents God as the giver of rest, commands Israel to release others from ceaseless labor, and hopes for peace from enemies and oppression. Matthew identifies Jesus as the one who gives rest to the burdened, while the rest of the New Testament extends the word toward embodied care, communal refreshment, the Spirit's presence, and rest beyond death. These themes converse with Sabbath and creation, but G373 is not a direct label for the Sabbath and must not absorb every Hebrew rest term.