Job 21:23 — Word Study
WLCזֶ֗ה יָ֭מוּת בְּעֶ֣צֶם תֻּמּ֑וֹ כֻּ֝לּ֗וֹ שַׁלְאֲנַ֥ן וְשָׁלֵֽיו׃
BSA◂One manzeh diesmûwth▸ [in his full strength, being wholly at ease] full of vigorʻetsem [physical and spiritual] completelykôl [at peace, tranquil] secureshalʼănân△ [in his prosperity, well-being] and at easeshâlêv [quiet, without troubles]
| Greek | English | Parsing |
|---|---|---|
| זֶ֗ה | this [one] | Particle |
| יָ֭מוּת | he will die | Verb, Qal, imperfect third person masculine singular |
| בְּעֶ֣צֶם | with limb[s] of | Preposition, noun common feminine singular construct |
| תֻּמּ֑וֹ | completeness his | Noun common masculine singular construct, suffix |
| כֻּ֝לּ֗וֹ | all of him | Noun common masculine singular construct, suffix |
| שַׁלְאֲנַ֥ן | [is] at ease | Adj |
| וְשָׁלֵֽיו׃ | and at ease | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One man dies full of vigor, completely secure and at ease. |
| KJV | One dieth in his full strength, being wholly at ease and quiet. |
| ASV | One dieth in his full strength, Being wholly at ease and quiet: |
| YLT | This [one] dieth in his perfect strength, Wholly at ease and quiet. |
| WEB | One dies in his full strength, being wholly at ease and quiet. |
| BBE | One comes to his end in complete well-being, full of peace and quiet: |
The translations agree on the general meaning of the verse.
The main clause is straightforward, with additional phrases providing context about the man's condition at death.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbמוּת
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 21:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Life and Deathgenerated
Job 21:23 presents a meditation on the fate of individuals at death, highlighting the stark contrast between those who die in comfort and those who suffer. Job's assertion that one man dies full of vigor and security challenges the simplistic views of his friends regarding divine justice. This passage invites readers to consider the complexities of life and the nature of God's judgment, as seen in the surrounding verses that discuss the prosperity of the wicked and the suffering of the righteous.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:22–23 | In the midst of his plenty, he will be distressed; the full force of misery will come upon him. |
| 2 | Psalm 49:17 | For when he dies, he will carry nothing away; his abundance will not follow him down. |
| 3 | Psalm 73:4–5 | They have no struggle in their death; their bodies are well-fed. |
| 4 | Luke 12:19–21 | 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 Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָ֭מוּת, Ya.mutgenerated
The verb מוּת (mūth) means 'to die' and captures the finality of death. It can refer to both natural death and death as a punishment, indicating a range of meanings from dying peacefully to being executed. The parsing indicates it is in the imperfect tense, suggesting an ongoing or future action, specifically third person masculine singular, which in this context refers to 'one man'.
This word's usage here emphasizes the inevitability of death, regardless of one's life circumstances. Job's statement invites reflection on the nature of life and the fate that awaits everyone.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יָ֭מוּת, he will die, governs the whole verse. The structure includes a subject phrase identifying the man and several adjective phrases describing his state at death. The Hebrew word order places emphasis on the subject and its qualities, highlighting the contrast between life and death.
The sentence structure is straightforward, with the subject followed by descriptive phrases that elaborate on the man's condition, reinforcing the stark reality of death.
Septuagint Backgroundgenerated
The Septuagint translates יָ֭מוּת as ἀποθανεῖται, indicating a direct rendering of the Hebrew term for death. This choice maintains the focus on the finality of death, aligning with the Hebrew meaning.
The Greek word οὗτος for זֶ֗ה suggests a direct identification of the subject, emphasizing the specific individual being discussed.
In plain words — the whole versegenerated
Job 21:23 states that one man dies full of vigor and security, while another may die in bitterness. This highlights the different experiences of individuals at death, reflecting on the nature of life and the fate that awaits everyone.
Frequently Asked Questionsgenerated
It indicates that some individuals experience a full life, characterized by strength and security, at the time of their death.
Job's observation counters the simplistic belief that prosperity in life equates to divine favor, showing that death comes to all, regardless of their life circumstances.
The contrast emphasizes the unpredictability of life and death, suggesting that external circumstances do not determine one's ultimate fate.
It raises questions about the nature of justice and fairness, as Job reflects on the apparent prosperity of the wicked in contrast to the suffering of the righteous.
Reflection Questionsgenerated
- How do I perceive the relationship between life circumstances and spiritual well-being?
- In what ways can I find peace and security in my own life, regardless of external situations?
- How does understanding the inevitability of death influence the way I live my life?
- What lessons can I draw from Job's reflections on life and death?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's discourse, examining the nature of divine justice and the contrasting fates of individuals as illustrated in this verse.
In order to refute the argument of [his friends], who wanted to refer everything to [their concept] of divine equity, he shows how they are inferior to him in merits and successes,Early Church Fathers on Job 21 →
Ver. 23-25. One dieth in his full strength, being rich and prosperous. His inwards are full of fatness, and his bowels are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth. 62.Early Church Fathers on Job 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 21:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOne dieth in his full strength,.... Man is born a weak feeble creature, and it is by degrees, and through various stages of infancy, childhood, and youth, that he arrives to his full strength in
Read John Gill on Job 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOne dieth in his full strength, being wholly at ease and quiet. Literally, in the bone [ `etsem (H6106)] of his perfection - i:e., the full strength of unimpaired prosperity (Umbreit).
Read Robert Jamieson on Job 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOne, to wit, either, 1. One of these wicked men, of whose condition he is here speaking. Or, 2. Any one man, whether good or bad. In his full strength; in a state of perfect health, and strength, and prosperity; all which this phrase implies.
Read Matthew Poole on Job 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:23 One dieth in his full strength, being wholly at ease and quiet.Ver. 23. One dieth in his full strength] Iste moritur, There is one dieth in his very perfections; or, in the strength of his perfection, when he is in the zenith, in the highest degree, of earthly felicity; and he seemeth to point at some one eminent wicked person, well known to them all. Confer Ecclesiastes 9:2. God is pleased to do wonderful contradictory things in man’ s reason; so that we must needs confess an unsearchableness in his ways. In hoc opere, ratio humana talpa magis caeca est, saith Brentius; In this work of his, human reason is blinder than a mole. Averroes turned atheist upon it, and Aristotle was…
Read John Trapp on Job 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) One dieth.—Job enlarges on the inequality of human fate, showing that death is the only equaliser.
Read Charles John Ellicott on Job 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. One dieth in his full strength] In this and the three following verses Job shows that the inequality of fortune, goods, health, strength, c., decides nothing either for or against persons in reference to the approbation or disapprobation of God, as these various lots are no indications of their wickedness or innocence. One has a sudden, another a lingering death but by none of these can their eternal states be determined.
Read AdamClarke on Job 21 →
CambridgeThe Cambridge Bible for Schools and Colleges23. in his full strength] lit. in his very perfection, or completeness, meaning, in the full enjoyment of all that made his lot complete, wanting nothing—as the second clause explains.
Read Cambridge on Job 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleOne dieth in his full strength - Margin, “very perfection,” or, “in the strength of his perfection.” The meaning is, that he dies in the very prime and vigor of life, surrounded with everything that can contribute to comfort.
Read Albert Barnes on Job 21 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
One man dies full of vigor, completely secure and at ease.
One dies in his full strength, being wholly at ease and quiet.
One man dies full of vigor, completely secure and at ease.
“One man dies in his full vigor, completely secure and prosperous,
Tyndale line
One dieth in his full strength, being wholly at ease and quiet.
One dieth in his full strength, Being wholly at ease and quiet:
One dieth in his full strength, being wholly at ease and quiet:
One dieth in his full strength, being wholly at ease and quiet.
One dyeth in his full strength, being in all ease and prosperitie.
Strictly literal
One dieth in his full strength, being wholly at ease and quiet;
This [one] dieth in his perfect strength, Wholly at ease and quiet.
This [one] dies in his perfect strength, || Wholly at ease and quiet.
That this one dieth in his full strength, being wholly at ease and quiet;
One man dies in his full strength, being completely quiet and at ease.
From the Latin
One man dieth strong, and hale, rich and happy.
Simplified
One person dies in good health, totally comfortable and secure.
One comes to his end in complete well-being, full of peace and quiet:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording for יָ֭מוּת. The Septuagint matches all seven words of the Hebrew text, indicating a strong correspondence between the two versions.
זֶ֗ה יָ֭מוּת בְּעֶ֣צֶם תֻּמּ֑וֹ כֻּ֝לּ֗וֹ שַׁלְאֲנַ֥ן וְשָׁלֵֽיו׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 21:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
wun.
See NUMBER.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תֹּם (tom) refers to completeness or integrity, encompassing notions of fullness, innocence, and simplicity. It is derived from a root meaning to be complete or perfect. The word appears in contexts related to moral uprightness and wholeness, though the specific verses are not detailed in the entries.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8537 תֹּם completeness, integrity
8537 tom tome
from 8552; completeness; figuratively, prosperity; usually
(morally) innocence:--full, integrity, perfect(-ion),
simplicity, upright(-ly, -ness), at a venture. See 8550.
see HEBREW for 08552
see HEBREW for 08550
תֹּם (tom) — integrity.
1) integrity, completeness
1a) completeness, fulness
1b) innocence, simplicity
1c) integrity
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שַׁאֲנָן (shal'anan) refers to a state of being at ease, tranquil, or secure. The entries indicate that it is related to the concept of tranquility, with a specific mention in Job 21:23. Notably, Brown-Driver-Briggs identifies it as a lapsus calami for שַׁאֲנָן, suggesting a potential confusion or error in transcription.
שַׁלְאֲנָן Jb 21:23 lapsus cal. for שַׁאֲנָן, q.v.
ref
H7946 שַׁאֲנָן
7946 shal'anan shal-an-awn'
for 7600; tranquil:--being at ease.
see HEBREW for 07600
שַׁלְאֲנָן (shal.a.nan) — at ease.
at ease, quiet, secure
Adj — AdjHAcbsa
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
The Hebrew word שָׁלֵו (*shalev*) is derived from the root meaning to be at ease or tranquil. It encompasses a range of meanings including quietness, prosperity, and security, but can also imply carelessness in a negative sense. The entries highlight its use in describing both people and land as being at ease.
שָׁלֵו, שָׁלֵיו, שְׁלֵיו adj. quiet, at ease
base
H7961 שָׁלֵו, שָׁלֵיו, שְׁלֵיו, שְׁלַוָה
7961 shalev shaw-lave'
or shaleyv {shaw-lave'}; feminine shlevah {shel-ay-vaw'};
from 7951; tranquil; (in a bad sense) careless; abstractly,
security:--(being) at ease, peaceable, (in) prosper(-ity),
quiet(-ness), wealthy.
see HEBREW for 07951
שָׁלֵו (sha.lev) — at ease.
1) quiet, at ease, prosperous
1a) at ease (of persons)
1b) quiet (of land)
1c) quiet, ease
1d) ease (subst)
Conj | Adj — ConjunctionHC/Aamsa
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
