Hebrews 4:10
New International Version
for anyone who enters God's rest also rests from their works, just as God did from his.

New Living Translation
For all who have entered into God's rest have rested from their labors, just as God did after creating the world.

English Standard Version
for whoever has entered God’s rest has also rested from his works as God did from his.

Berean Study Bible
For whoever enters God’s rest also rests from his own work, just as God did from His.

Berean Literal Bible
For the one having entered into His rest, he also rested from his works, as God did from the own.

New American Standard Bible
For the one who has entered His rest has himself also rested from his works, as God did from His.

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

Christian Standard Bible
For the person who has entered his rest has rested from his own works, just as God did from his.

Contemporary English Version
On that day God's people will rest from their work, just as God rested from his work.

Good News Translation
For those who receive that rest which God promised will rest from their own work, just as God rested from his.

Holman Christian Standard Bible
For the person who has entered His rest has rested from his own works, just as God did from His.

International Standard Version
because the one who enters God's rest has himself rested from his own actions, just as God did from his.

NET Bible
For the one who enters God's rest has also rested from his works, just as God did from his own works.

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

Aramaic Bible in Plain English
For whoever enters his rest has rested from his works as God has from his own.

GOD'S WORD® Translation
Those who entered his place of rest also rested from their work as God did from his.

New American Standard 1977
For the one who has entered His rest has himself also rested from his works, as God did from His.

Jubilee Bible 2000
For he that is entered into his rest, he also has ceased from his own works, as God did from his.

King James 2000 Bible
For he that is entered into his rest, he also has ceased from his own works, as God did from his.

American King James Version
For he that is entered into his rest, he also has ceased from his own works, as God did from his.

American Standard Version
For he that is entered into his rest hath himself also rested from his works, as God did from his.

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

Darby Bible Translation
For he that has entered into his rest, he also has rested from his works, as God did from his own.

English Revised Version
For he that is entered into his rest hath himself also 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.)

Weymouth New Testament
For He who has been admitted to His rest, has rested from His 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.

Young's Literal Translation
for he who did enter into his rest, he also rested from his works, as God from His own.
Study Bible
The Sabbath Rest
9So there remains a Sabbath rest for the people of God. 10For whoever enters God’s rest also rests from his own work, just as God did from His. 11Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience.…
Cross References
Genesis 2:2
And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.

Hebrews 4:4
For somewhere He has spoken about the seventh day in this manner: "And on the seventh day God rested from all His works."

Hebrews 4:9
So there remains a Sabbath rest for the people of God.

Revelation 6:11
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.

Revelation 14:13
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."

Treasury of Scripture

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

he that.

Hebrews 1:3
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Hebrews 10:12
But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

Revelation 14:13
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

hath.

John 19:30
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

1 Peter 4:1,2
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; …

as.

Hebrews 4:3,4
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world…







Lexicon
For
γὰρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

whoever
(ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

enters
εἰσελθὼν (eiselthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 1525: To go in, come in, enter. From eis and erchomai; to enter.

[God’s]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

rest
κατάπαυσιν (katapausin)
Noun - Accusative Feminine Singular
Strong's Greek 2663: From katapauo; reposing down, i.e. abode.

also
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

rests
κατέπαυσεν (katepausen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2664: From kata and pauo; to settle down, i.e. to colonize, or to desist.

from
ἀπὸ (apo)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

[own]
τῶν (tōn)
Article - Genitive Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

work,
ἔργων (ergōn)
Noun - Genitive Neuter Plural
Strong's Greek 2041: From a primary ergo; toil; by implication, an act.

just as
ὥσπερ (hōsper)
Adverb
Strong's Greek 5618: Just as, as, even as. From hos and per; just as, i.e. Exactly like.

God [did]
Θεός (Theos)
Noun - Nominative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

from
ἀπὸ (apo)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

[His].
τῶν (tōn)
Article - Genitive Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
(10) Into his rest.--That is, into God's rest.

Hath ceased.--Rather, hath rested from his works as God did from His own (works). This verse is added to explain and justify the reference to a "sabbath" in Hebrews 4:9. Man's sabbath-rest begins when he enters into God's rest (Genesis 2:2); as that was the goal of the creative work, so to the people of God this rest is the goal of their life of "works."

As the whole argument is reviewed, the question may naturally be asked, To what extent is this wide meaning present in the Psalm itself? Where must the line be drawn between the direct teaching of the words and the application here made? The apparent expansion of the meaning of the Psalm relates to Hebrews 4:11 alone. There, in the first instance, an historical fact is mentioned--the exclusion of the rebels from the promised land. But though the mention of the oath of God is derived from Numbers 14:28-30, the language of the historian is significantly changed; for "ye shall not come into the land," we read, "they shall not enter into My rest." True, the land could be spoken of as their "rest and inheritance" (Deuteronomy 12:9); but the language which the Psalmist chooses is at all events susceptible of a much higher and wider meaning, and (as some of the passages quoted in the Note on Hebrews 3:11 serve to prove) may have been used in this extended sense long before the Psalmist's age. That Hebrews 4:8, when placed by the side of Hebrews 4:11, shows the higher meaning of the words to have been in the Psalmist's thought, and implies that the offer of admission to the rest of God was still made, it seems unreasonable to doubt. As the people learnt through ages of experience and training (see Hebrews 1:5) to discern the deeper and more spiritual meaning that lay in the promises of the King and the Son of David, so was it with other promises which at first might seem to have no more than a temporal significance. If these considerations are well founded, it follows that we have no right to look on the argument of this section as an "accommodation" or a mere application of Scripture: the Christian preacher does but fill up the outline which the prophet had drawn.

Verse 10. - For he that is entered into his rest (God's, as before) hath himself also rested from his works, as from his own God. There are two ways of understanding this verse. Its general intention is, indeed, clear. It accounts for the use of the word σαββατισμὸς which precedes, expressing that the true meaning of "God's rest" is not satisfied by any earthly rest, but only by one like his. The question is whether the verse is to be taken as a general proposition or as referring specifically to Christ. In favor of the latter view is the aorist κατέπαυσεν. The literal translation would be "He that entered... himself also rested." Ebrard, on this ground, strenuously defends the reference to Christ; and also on the ground of parallelism with Hebrews 2:9 in the first division of the general argument. In the first division (Hebrews 2.) the course of thought was - Dominion over creation has been assigned to man: man has not attained it: Jesus has; and in Jesus man fulfils his destiny. In this second division the corresponding course of drought is - God's rest has been offered to man: man has not attained it: Jesus has; and in Jesus man may enter it. And thus (as has been explained above) the conclusion that Jesus is the High Priest of humanity is led up to by two parallel lines of argument. But the third of the propositions of the second line of argument (corresponding to Hebrews 2:9 in the first) is not distinctly expressed unless it be in the verse before us; and therefore this verse, on this ground as well as that of the use of the aorist, is taken to refer to Christ. On the other hand, it is argued (Bleek, Do Wette, Delitzsch, etc.) that, if a specific reference to Christ had been intended, he would have been mentioned, so as to make the meaning clear; and secondly, that the aorist κατέπαυσε is legitimate, though the proposition be a general one. Delitzsch explains it thus: "The author might have written καταπαύει or (more classically) καταπέπαυται: but he has taken up into the main proposition the κατέπαυσεν, which properly belongs (according to Genesis 2:2) to the clause of comparison: whosoever has entered God's rest, of him the 'κατέπαυσεν ἀπὸ τῶν ἔργων αὑτοῦ holds good in the same manner as of God." And, further, it is to be observed that the Greek aorist may sometimes be put for the present, "to express an action completely determined, every doubt as to its truth and unalterableness being removed" (Matthiae, 'Gr. Gram.,' § 506). In this instance the idea might be - he that has entered into God's rest rested, when he so entered, from all his works, etc. On the whole, it appears that specific reference to Christ is not apparent from the immediate context, or required by the mere language used. Still, in consideration of the general argument, we may take the writer to have meant his readers to understand that it was Christ who had so entered the rest of God, so as to lead God's people into it. That this is so appears from ver. 14, Ἔχοντες οῦν ἀρχιερέα μέγαν διελη;υθότα τοὺς οὐρανοὺς, which seems to require that preceding link of thought. - Among man's deepest feelings is a longing for rest. Haply in the freshness and ardor of early life not deeply felt, it recurs from time to time, and grows stronger with advancing years. Nothing in life fully satisfies this longing. Labors, distresses, disappointments, anxieties, never allow the desired repose. Few there are whose hearts have not sometimes echoed the psalmist's words, "Oh that I had wings like a dove! For then would I flee away, and be at rest!" Many since Job have felt something of his longing to be where "the wicked cease from troubling, and the weary are at rest." Is there to be no satisfaction ever of this deep human craving? Holy Scripture meets it as it meets all others. It spoke of a rest of God above creation from the beginning of time; it intimated man's part and interest in it by the weekly sabbath which he was to keep with God. But this was, after all, but a symbol and earnest of something unattained. At length a fuller realization of the longed-for rest was held out to the chosen people, and the Promised Land was pictured beforehand in the colors of an earthly Paradise. Forfeited, when first offered, through the people's unworthiness (representing by an historical parable the bar to man's entrance into the eternal rest), it was attained at last. But the true rest still came not. Canaan, like the sabbath, proved but a symbol of something unattained. Yet the old longing for rest went on, and inspired men went on proclaiming it as attainable and still to come. The irrepressible craving, the suggestive symbols, the prophetic anticipations, are all fulfilled in Christ. He, when he had passed with us through this earthly scene of labor, entered, with our nature, into that eternal rest of God, to prepare a place for us, having by his atonement removed the bar to human entrance. Through our faith in him we are assured that our deep-seated craving for satisfaction unattained as yet, which we express by the term "rest," is a true inward prophecy, and that, though we find it not here, we may through him, if we are faithful, confidently expect it there, where "beyond these voices there is peace." There now follows (vers. 11-14) a renewal of the warning of Hebrews 3:7-4:1, urged now with increased force in view of the danger of slighting such a revelation as the gospel has been shown to be; after which (ver. 14, etc.) come words of encouragement, based on the view, now a second time arrived at, of Christ being our great High Priest. And thus the exposition of his priesthood, which follows in Hebrews 5, is led up to. 4:1-10 The privileges we have under the gospel, are greater than any had under the law of Moses, though the same gospel for substance was preached under both Testaments. There have been in all ages many unprofitable 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 painful consequence of partial neglect, and of a loose and wavering profession, that they often cause men to seem to come short. Let us then give 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 cause those who believe, to finish their work, and then to enjoy their rest. It is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that of the seventh day, or that into which Joshua led the Jews. This rest is, a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where 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 this spiritual rest, either of grace here or glory hereafter. God has always declared man's rest to be in him, and his love to be the only real happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.
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Alphabetical: also anyone as did entered enters for from God God's has himself his just one own rest rested rests the who work works

NT Letters: Hebrews 4:10 For he who has entered into his (Heb. He. Hb) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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