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  • PARALLEL BIBLE - Hebrews 4:10


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16

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    King James Bible - Hebrew 4:10

    For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

    World English Bible

    For he who has entered into his rest has himself also rested from his works, as God did from his.

    Douay-Rheims - Hebrew 4:10

    For he that is entered into his rest, the same also hath rested from his works, as God did from his.

    Webster's Bible Translation

    For he that hath entered into his rest, he also hath ceased from his own works, as God did from his.)

    Greek Textus Receptus


    ο
    3588 γαρ 1063 εισελθων 1525 5631 εις 1519 την 3588 καταπαυσιν 2663 αυτου 846 και 2532 αυτος 846 κατεπαυσεν 2664 5656 απο 575 των 3588 εργων 2041 αυτου 846 ωσπερ 5618 απο 575 των 3588 ιδιων 2398 ο 3588 θεος 2316

    Treasury of Scriptural Knowledge

    VERSE (10) -
    Heb 1:3; 10:12 Re 14:13

    SEV Biblia, Chapter 4:10

    Porque el que ha entrado en su Reposo, tambin l ha reposado de sus obras, como Dios de las suyas.

    Clarke's Bible Commentary - Hebrew 4:10

    Verse 10. For he that is entered into his
    rest] The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory.

    Hath ceased from his own works] No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation.

    Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, &c., of this life; as in Rev. xiv. 13. I understand it as including both.

    In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase hath tbw hal[ tb shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev. xix. x20: Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen.


    John Gill's Bible Commentary

    Ver. 10. For he that is entered into his rest , etc.] This is to be understood not of believers, nor of their entrance into the Gospel rest, or into eternal rest, but of the Lord Jesus Christ; for a single person is only spoken of, and not many, as in ( Hebrews 4:3) and the rest entered into is his own, which cannot be said of any other; and besides, a comparison is run between his entrance into rest, and ceasing from his works, and God's resting the seventh day, and ceasing from his, which can only agree with him; and besides, Christ is immediately spoken of, and at large described in ( Hebrews 4:12-14). Now he entered into his rest, not when he was laid in the grave, but when he rose from the dead, and ascended into heaven, and sat down at the right hand of God, as having done his work; and this is the ground and foundation of the saints' rest under the Gospel dispensation; for these words are a reason of the former, as appears by the causal particle for: and now being at rest, he also hath ceased from his own works, as God did from his ; Christ had works to do, as preaching the Gospel, performing miracles, and obtaining the redemption and salvation of his people: these were given him to do, and he undertook them, and he has finished them; and so ceases from them, as never to repeat them more; they being done effectually, stand in no need of it; and so as to take delight and complacency in them; the pleasure of the Lord prospering in, his hand, the effects of his labour answering his designs; just as God ceased from the works of creation, when he had finished them.

    Matthew Henry Commentary

    Verses 1-10 - The privileges we have under the
    gospel, are greater than any had unde the law of Moses, though the same gospel for substance was preache under both Testaments. There have been in all ages many unprofitabl hearers; and unbelief is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painfu consequence of partial neglect, and of a loose and wavering profession that they often cause men to seem to come short. Let us then giv diligence, that we may have a clear entrance into the kingdom of God As God finished his work, and then rested from it, so he will caus those who believe, to finish their work, and then to enjoy their rest It is evident, that there is a more spiritual and excellent sabbat remaining for the people of God, than that of the seventh day, or tha into which Joshua led the Jews. This rest is, a rest of grace, an comfort, and holiness, in the gospel state. And a rest in glory, wher the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world It is the rest they shall obtain when the Lord Jesus shall appear from heaven. But those who do not believe, shall never enter into thi spiritual rest, either of grace here or glory hereafter. God has alway declared man's rest to be in him, and his love to be the only rea happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.


    Greek Textus Receptus


    ο
    3588 γαρ 1063 εισελθων 1525 5631 εις 1519 την 3588 καταπαυσιν 2663 αυτου 846 και 2532 αυτος 846 κατεπαυσεν 2664 5656 απο 575 των 3588 εργων 2041 αυτου 846 ωσπερ 5618 απο 575 των 3588 ιδιων 2398 ο 3588 θεος 2316

    Vincent's NT Word Studies

    10. Only in such a Sabbath-rest is found the counterpart of
    God's rest on the seventh day.

    For he that is entered into his rest (o gar eiselqwn eiv thn katapausin autou). Whoever has once entered. 183 His God's. The aorist marks the completeness of the appropriation - once and for all. He also hath ceased from his own works (kai autov katepausen apo twn ergwn autou). Omit own. The statement is a general proposition: any one who has entered into God's rest has ceased from his works.

    As God did from his (wsper apo twn idiwn o qeov). Rend. as God (did) from his own. jIdiwn own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark ii. 27; John v. 17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Apoc. xiv. 13; xxi. 4; Luke xi. 7; xviii. 5; Gal. vi. 17.



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16

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