KJV: For if Jesus had given them rest, then would he not afterward have spoken of another day.
YLT: for if Joshua had given them rest, He would not concerning another day have spoken after these things;
Darby: For if Jesus had brought them into rest, he would not have spoken afterwards about another day.
ASV: For if Joshua had given them rest, he would not have spoken afterward of another day.
| αὐτοὺς | to them |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἰησοῦς | Joshua |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| κατέπαυσεν | had given rest |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταπαύω Sense: to make quiet, to cause to be at rest, to grant rest. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ἄλλης | another |
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Parse: Adjective, Genitive Feminine Singular Root: ἄλλος Sense: another, other. |
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| ἐλάλει | He would have spoken |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ταῦτα | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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Greek Commentary for Hebrews 4:8
The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ει ei and aorist indicative in the condition and αν an with the imperfect in the conclusion. He would not have spoken Wrong translation, “he would not speak” (be speaking), in the passage in David. Imperfect tense, not aorist. [source]
d But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest. [source]
Rend. Joshua, and see on Matthew 1:21. [source]
After the entrance into Canaan under Joshua. [source]
Reverse Greek Commentary Search for Hebrews 4:8
The rabbis named six whose names were given before birth: “Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day.” The angel puts it up to Joseph as the putative father to name the child. “Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers 13:16; 1 Chronicles 7:27), signifying in Hebrew, ‹Jehovah is helper,‘ or ‹Help of Jehovah‘”(Broadus). So Jesus is the Greek form of Joshua (Hebrews 4:8). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. “The meaning of the name, therefore, finds expression in the title Saviour applied to our Lord (Luke 1:47; Luke 2:11; John 4:42)” (Vincent). He will save He will be prophet, priest, and king, but “Saviour” sums it all up in one word. The explanation is carried out in the promise, “for he is the one who (αυτος autos) will save (σωσει sōsei with a play on the name Jesus) his people from their sins.” Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. [source]
Better, as Rev., was about to accomplish. “Accomplish,” or “fulfilis very significant with reference to Christ's death. Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God's people from this present world. See Hebrews 3:18; Hebrews 4:8. [source]
Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8, Hebrews 3:13, Hebrews 3:15; Hebrews 4:7, Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
First aorist middle participle of διαδεχομαι diadechomai to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (Bible Studies, p. 115) argues from a second century b.c. papyrus that διαδοχος diadochos means rather deputy or court official than successor. With Joshua (μετα Ιησου meta Iēsou). With Jesus, the Greek form of Joshua (contracted from Jehoshua, Matthew 1:21), as in Hebrews 4:8. When they entered on the possession of the nations Literally “in (or at the time of) the possession of the nations.” See note on Hebrews 7:5 for the only other N.T. instance of κατασχεσις kataschesis Which (ων hn). The nations, genitive by attraction to case of ετνων ethnōn Thrust out First aorist active indicative of εχωτεω exōtheō to push out, common verb, here, only in N.T. save some MSS. in Acts 27:39. [source]
With Jesus, the Greek form of Joshua (contracted from Jehoshua, Matthew 1:21), as in Hebrews 4:8. [source]
“Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω omnuō old verb for solemn oath (Hebrews 6:13). They shall not enter Future middle of εισερχομαι eiserchomai with ει ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024). Into my rest Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells. [source]
See Hebrews 2:6 for που τις pou tis for a like indefinite allusion to an Old Testament quotation. Here it is Genesis 2:2 (cf. Exodus 20:11; Exodus 31:17). Moffatt notes that Philo quotes Genesis 2:2 with the same “literary mannerism.” Rested First aorist active indicative of καταπαυω katapauō intransitive here, but transitive in Hebrews 4:8. It is not, of course, absolute rest from all creative activity as Jesus shows in John 5:17. But the seventh day of God‘s rest was still going on (clearly not a twenty-four hour day). [source]