Թուղթ Եբրայեցիներին / Hebrews - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them, ver. 1-4. II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges, ver. 2. Then, III. Confirms the privileges of those who believe, and the misery of those who continue in unbelief, ver. 3-10. IV. Concludes with proper and powerful arguments and motives to faith and obedience.
Adam Clarke: Commentary on the Bible - 1831
As the Christian rest is to be obtained by faith, we should beware of unbelief lest we lose it, as the Hebrews did theirs, Heb 4:1. The reason why they were not brought into the rest promised to them, Heb 4:2. The rest promised to the Hebrews was a type of that promised to Christians, Heb 4:3-10. Into this rest we should earnestly labor to enter, Heb 4:11. A description of the word of God, Heb 4:12, Heb 4:13. Jesus is our sympathetic High Priest, Heb 4:15. Through him we have confidence to come to God, Heb 4:16.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter Heb. 4 comprises two parts. In the first Heb 4:1-13, the apostle pursues and completes the exhortation which he had commenced in the pRev_ious chapter, drawn from the comparison of the Saviour with Moses (see the analysis of Heb. 3); and in the second part Heb 4:14-16, he enters on the consideration of the character of Christ as a high priest, which is pursued to the end of the doctrinal part of the Epistle.
In the first part Heb 4:1-13, he describes more at length the character of the "rest" to which he had referred in the pRev_ious chapter Heb. 3. He shows Heb 4:1, that the promise of a "rest" yet remains, and that there is still danger, as there was formerly, of coming short of it, or of losing it. He affirms that such was the nature of that promise, that it is applicable to us as well as to those to whom it was first made, and that the promise of rest as really pertains to Christians now as it did to the Hebrews of old; Heb 4:2. The reason, he adds, Heb 4:2, why "they" did not enter into that rest was, that they had not faith. This he had established in the pRev_ious chapter, yer. 18. In Heb 4:3-6, he proceeds to demonstrate more at length that there is a rest remaining for those who believe. The great object in this part of the chapter is to prove that a "rest" remains for believers now; a rest of a spiritual character, and much more desirable than that of the land of Canaan; a rest to which Christians may look forward, and which there may be danger of losing.
Addressing Hebrew Christians, he, of course, appeals to the Old Testament, and refers to several places where the word "rest" occurs, and argues that those expressions are of such a character as to show that there remains a "rest" for Christians yet. It would have been easy to have "affirmed" this as a part of the Christian Revelation, but throughout the Epistle he is bringing his illustrations from the Old Testament, and showing to the Hebrew Christians to whom he wrote that there were abundant considerations "in the Old Testament itself" to constitute an argument why they should adhere inviolably to the Christian religion. He says, therefore, Heb 4:4, that God himself had spoken of his "own rest" from his works; that when he had finished the work of creation he had instituted a "rest" which was characterized by the peace, and beauty, and order of the first Sabbath after the work of creation, when all was new, and lovely, and pure.
That might be called the "rest of God" - a beautiful emblem of what dwells around his throne in heaven. The meaning of this verse Heb 4:4 is, that the Bible spoke early of a "rest" which appertained to God himself. In Heb 4:5, he goes on to say that the prospect of entering into "his" rest was spoken of as a possible thing; that some were excluded, but that there was a place deserved to be called "the rest of God" - "My rest" - to which all may come. Of course, that rest must be of a spiritual nature, and must be different from that of the promised land. That "rest" the apostle "implies" it was possible to attain. He does not argue this point at length, but he assumes that God would not create a place of rest in vain; that it was made to be enjoyed; and that since those to whom it was at first offered were excluded, it must follow that it remained still; and as they were excluded by the want of "faith," it would follow also that it was reserved for those who "had" faith. Of course, therefore, it is offered to Christians now; Heb 4:6.
This view he proceeds to confirm by another consideration; Heb 4:7-8. It is that David, who lived nearly five hundred years after the land of promise had been occupied by the Israelites, spoke "then" of the possibility of entering into such a "rest." He says Psa 95:7, that, in his time, the people were called to hear the voice of God; that he warned them against the guilt and danger of hardening their hearts; that he reminded them that it was by that that the Israelites were excluded from the promised land, and that he said that the same thing would occur if those in his own time should harden their hearts. It followed, therefore, that even in the time of David there was a hope and promise of "rest;" and that there was something more intended for the true people of God than merely entering into the promised land. There must be something in advance of that; something that existed to the time of David - and it must be, therefore, a spiritual rest.
This, the apostle adds, Heb 4:8, is conclusive; for if Joshua had given them all the "rest" that was contemplated, then David would not have spoken as he did of the danger of being excluded from it in his time. He, therefore, Heb 4:9, comes to the conclusion that there must still remain a "rest" for the people of God, a "rest" to which they were invited, and which they were in danger of losing by unbelief. He adds Heb 4:10, that he who enters into that "rest" ceases from toil, as God did from his when he had finished the work of creation. Since, therefore, there is such a "rest," and since there is danger of coming short of it, the apostle urges them Heb 4:11, to make every effort to enter into it. He adds Heb 4:12-13, as a consideration to quicken them to earnest effort and to anxious care lest they should be deceived, and should fail of it, the fact that God cannot be deceived; that his word penetrates the heart, and that everything is naked and open before him. There should, therefore, be the most faithful investigation of the heart, lest they should fail of the grace of God, and lose the hoped-for rest.
In the second portion of the chapter Heb 4:14-16, he enters on the consideration of the character of Christ as High Priest, and says that since we have such an High Priest as he is, we should be encouraged to come boldly to the throne of grace. We have encouragement to persevere from the fact that we have such a High Priest, and in all our conscious weakness and helplesness we may look to him for aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 4:1, The rest of Christians is attained by faith; Heb 4:12, The power of God's word; Heb 4:14, By our high priest Jesus, the Son of God, Heb 4:16. we may and must go boldly to the throne of grace.
John Gill
INTRODUCTION TO HEBREWS 4
From the punishment inflicted on the unbelieving Hebrews, who died in the wilderness, and entered not into the land of rest made mention of in the preceding chapter, the apostle proceeds to caution the present Hebrews of his time, and who professed faith in Christ, lest seeing there was a rest, and a promise of entering into it, they should seem to come short of it, Heb 4:1, and the rather, since they that fell in the wilderness had the Gospel preached to them as well as they; and the reason why it did not profit was, because it was not received by faith, Heb 4:2 as also seeing it is by faith that believers now enter into rest, Heb 4:3 which rest is not the rest of the seventh day, on which God rested; nor, the rest of the land of Canaan, which Joshua led the Israelites into; for if he had entered them into the rest the apostle means, David, so many hundred years after him, would not have made mention of another rest, Heb 4:4 wherefore it follows that there is another rest for the people of God, which he that enters into ceases from his own works, as God did from his, Heb 4:9 and this is the rest that everyone that professes faith in Christ, should be solicitous and diligent to enter into, lest he should fall short of it through unbelief; as the unbelieving Israelites did of their rest, Heb 4:11 and the arguments engaging to such a concern are taken from the properties and perfections of Christ, the essential Word of God; particularly from his omnipotence and his omniscience, Heb 4:12. And seeing he is by nature the Son of God, and by office a great high priest that is entered into heaven for his people, the encouragement is great to hold fast the profession of faith in him they have made, Heb 4:14 and the rather since he is a sympathizing high priest, as he must needs be, since he has been tempted, afflicted, and has suffered every way as his people, and is in all respects like them, excepting that he has no sin, Heb 4:15 and this consideration should engage believers to come to the throne of grace with all boldness, and in expectation of having grace and mercy bestowed on them for the supply of their daily wants, Heb 4:16.
4:14:1: Երկիցո՛ւք այսուհետեւ, գուցէ ՚ի թողուլ զաւետիսն՝ ՚ի մտանելոյ ՚ի հանգիստ նորա, գտանիցի ոք ՚ի ձէնջ նուազեա՛լ[4696]։ [4696] Ոմանք. ՚Ի հանգիստն նորա։
1 Զգո՛յշ լինենք ուրեմն, որ նրա հանգստի մէջ մտնելու խոստումից, որ տրուած է մեզ, ձեզնից որեւէ մէկը չզրկուի.
4 Ուրեմն վախնանք, որ չըլլայ թէ անոր հանգիստը մտնելու խոստումէն, որ մեզի մնացեր է, ձեզմէ մէկը զրկուի։
Երկիցուք այսուհետեւ, [14]գուցէ ի թողուլ զաւետիսն` ի մտանելոյ`` ի հանգիստ նորա, գտանիցի ոք ի ձէնջ նուազեալ:

4:1: Երկիցո՛ւք այսուհետեւ, գուցէ ՚ի թողուլ զաւետիսն՝ ՚ի մտանելոյ ՚ի հանգիստ նորա, գտանիցի ոք ՚ի ձէնջ նուազեա՛լ[4696]։
[4696] Ոմանք. ՚Ի հանգիստն նորա։
1 Զգո՛յշ լինենք ուրեմն, որ նրա հանգստի մէջ մտնելու խոստումից, որ տրուած է մեզ, ձեզնից որեւէ մէկը չզրկուի.
4 Ուրեմն վախնանք, որ չըլլայ թէ անոր հանգիստը մտնելու խոստումէն, որ մեզի մնացեր է, ձեզմէ մէկը զրկուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Посему будем опасаться, чтобы, когда еще остается обетование войти в покой Его, не оказался кто из вас опоздавшим.
4:1  φοβηθῶμεν οὗν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι·
4:1. φοβηθῶμεν (We-might-have-been-feareed-unto) οὖν (accordingly) μή (lest) ποτε (whither-also) καταλειπομένης (of-being-remaindered-down) ἐπαγγελίας (of-a-messaging-upon-unto) εἰσελθεῖν ( to-have-had-came-into ) εἰς ( into ) τὴν ( to-the-one ) κατάπαυσιν ( to-a-ceasing-down ) αὐτοῦ ( of-it ) δοκῇ (it-might-think-unto) τις (a-one) ἐξ (out) ὑμῶν (of-ye) ὑστερηκέναι: (to-have-had-come-to-latter-unto)
4:1. timeamus ergo ne forte relicta pollicitatione introeundi in requiem eius existimetur aliqui ex vobis deesseLet us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
1. Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it.
4:1. Therefore, we should be afraid, lest the promise of entering into his rest may be relinquished, and some of you may be judged to be lacking.
4:1. Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it.
Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it:

1: Посему будем опасаться, чтобы, когда еще остается обетование войти в покой Его, не оказался кто из вас опоздавшим.
4:1  φοβηθῶμεν οὗν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι·
4:1. timeamus ergo ne forte relicta pollicitatione introeundi in requiem eius existimetur aliqui ex vobis deesse
Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.
4:1. Therefore, we should be afraid, lest the promise of entering into his rest may be relinquished, and some of you may be judged to be lacking.
4:1. Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Еще остается обетование войти в покой Его...", - обетование и покой другого рода, отличные от обетования и покоя ветхозаветного Израиля, имевших преобразовательное значение и отношение к христианскому покою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gospel Privileges; Cautions against Apostasy.A. D. 62.
1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3 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. 4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.

II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (v. 2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.

III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, v. 2. Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.

IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, v. 1. Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.

V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,

1. By asserting so positively the truth of it, from the experience of himself and others: "We, who have believed, do enter into rest, v. 3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven."

2. He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest (v. 3, 4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest--God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, v. 10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.

VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness.
Adam Clarke: Commentary on the Bible - 1831
4:1: Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause.
Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, Luk 8:18 (note). What the apostle had said before, relative to the rest, might be considered as an allegory; here he explains and applies that allegory, showing that Canaan was a type of the grand privileges of the Gospel of Christ, and of the glorious eternity to which they lead.
Come short - The verb ὑστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games: he that came short was he who was any distance, no matter how small, behind the winner. Will it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well, and yet to permit the devil, the world, or the flesh, to hinder in the few last steps! Reader, watch and be sober.
Albert Barnes: Notes on the Bible - 1834
4:1: Let us therefore fear - Let us be apprehensive that we may possibly fall of that rest. The kind of "fear" which is recommended here is what leads to caution and care. A man who is in danger of losing his life or health should be watchful; a seaman that is in danger of running on a lee-shore should be on his guard. So we who have the offer of heaven, and who yet are in danger of losing it, should take all possible precautions lest we fail of it.
Lest a promise being left us - Paul assumes here that there is such a promise. In the subsequent part of the chapter, he goes more into the subject, and proves from the Old Testament that there is such a promise made to us. It is to be remembered that Paul had not the New Testament then to appeal to, as we have, which is perfectly clear on the subject, but that he was obliged to appeal to the Old Testament. This he did not only because the New Testament was not then written, but because he was reasoning with those who had been Hebrews, and who regarded the authority of the Old Testament as decisive. If his reasoning to us appears somewhat obscure, we should put ourselves in his place, and should remember that the converts then had not the full light which we have now in the New Testament.
Of entering into his rest - The rest of God - the rest of the world where he dwells. It is called "his" rest, because it is what he enjoys, and which he alone can confer. There can be no doubt that Paul refers here to heaven, and means to say that there is a promise left to Christians of being admitted to the enjoyment of that blessed world where God dwells.
Any of you should seem to come short of it - The word "seem" here is used as a form of gentle and mild address, implying the possibility of thus coming short. The word here - δοκέω dokeō - is often used so as to appear to give no essential addition to the sense of a passage, though it is probable that it always gave a shading to the meaning. Thus, the phrase "esse videatur" is often used by Cicero at the end of a period, to denote merely that a thing "was" - though he expressed it as though it merely "seemed" to be. Such language is often used in argument or in conversation as a "modest" expression, as when we say a thing "seems" to be so and so, instead of saying "it is." In some such sense Paul probably used the phrase here - perhaps as expressing what we would by this language - "lest it should appear at last that any of you had come short of it." The phrase "come short of it" is probably used with reference to the journey to the promised land, where they who came out of Egypt "came short" of that land, and fell in the wilderness. They did not reach it. This verse teaches the important truth that, though heaven is offered to us, and that a "rest" is promised to us if we seek it, yet that there is reason to think that many may fail of reaching it who had expected to obtain it. Among those will be the following classes:
(1) Those who are professors of religion but who have never known anything of true piety.
(2) those who are expecting to be saved by their own works, and are looking forward to a world of rest on the ground of what their own hands can do.
(3) those who defer attention to the subject from time to time until it becomes too late. They expect to reach heaven, but they are not ready to give their hearts to God "now," and the subject is deferred from one period to another, until death arrests them unprepared.
(4) those who have been awakened to see their guilt and danger, and who have been almost but not quite ready to give up their hearts to God. Such were Agrippa, Felix, the young ruler Mar 10:21, and such are all those who are "almost" but not "quite" prepared to give up the world and to devote themselves to the Redeemer. To all these the promise of "rest" is made, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fail of the grace of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: us therefore: Heb 4:11, Heb 2:1-3, Heb 12:15, Heb 12:25, Heb 13:7; Pro 14:16, Pro 28:14; Jer 32:40; Rom 11:20; Co1 10:12
a promise: Heb 4:9; Num 14:34; Sa1 2:30; Rom 3:3, Rom 3:4; Ti2 2:13
his: Heb 4:3-5, Heb 3:11
any: Mat 7:21-23, Mat 7:26, Mat 7:27, Mat 24:48-51, Mat 25:1-3; Luk 12:45, Luk 12:46, Luk 13:25-30; Rom 3:23; Co1 9:26, Co1 9:27
John Gill
4:1 Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God; but with a cautious fear, a godly jealousy, a careful circumspection, and watchfulness:
lest a promise being left us of entering into his rest; not the land of Canaan, the type of heaven, but rather heaven itself, the ultimate glory: there is a rest of the body in the grave, from work, service, and labour, and from distempers and diseases, where it rests under the guardianship of the Spirit, until the resurrection morn; and there is a rest of the soul before the resurrection, in the arms of Christ, with whom it immediately is, upon its departure from the body; and there is a rest both of soul and body after the resurrection, from sin, from afflictions, from Satan's temptations, from unbelief, doubts, and fears, and from all enemies: and this may be called the rest of God, because he is the author and giver of it; and it will lie much in communion with him; and besides, heaven is the place of God's rest, Is 66:1 and the possession and enjoyment of the heavenly glory is often signified by an entering into it: and there is a promise of this, which is left in Christ's hands, and shall never fail; though some who have hoped for it may come short of it, or at least seem to do so: but rather a rest under the Gospel dispensation is here intended, since it is a rest believers enter into now, Heb 4:3 and since the Gospel church is represented as a state of peace and rest, Is 11:6 and which lies in a more clear and comfortable application of the blood and righteousness of Christ to the saints; in a freedom from a spirit of bondage to fear, and from the yoke of carnal ordinances, and in the enjoyment of Gospel privileges and ordinances; and this is God's rest, which he has provided for New Testament saints, and into which they enter by faith, and a profession of it; and the Gospel is the promise or declaration which was left among these Hebrews, and in the world, to encourage them so to do: lest
any of you should seem to come short of it; either of the promise, or the rest promised; which if understood of the heavenly glory, the sense is, that though true believers shall not come short of that, yet they may "seem" to others to do so; and therefore should be careful of their lives and conversations, that they might not seem to come short; and this they should do, for the glory of God, the honour of Christ and his Gospel, and the good of others; but if the rest, and the promise of it, intend the Gospel and its dispensation, the meaning is, that saints should be concerned so to behave, that they might not seem to fail of the doctrine of the grace of God, and to be disappointed of that rest and peace promised in it. One of Stephens's copies read, lest "any of us"; which seems most agreeable both to what goes before, and follows.
Robert Jamieson, A. R. Fausset and David Brown
4:1 THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
Let us . . . fear--not with slavish terror, but godly "fear and trembling" (Phil 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19).
being left us--still remaining to us after the others have, by neglect, lost it.
his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Rev_ 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.
should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.
4:24:2: Քանզի եմք աւետարանեալք՝ որպէս եւ նոքայն. այլ նոցա ո՛չինչ օգնեաց լուր բանին՝ չամոքելո՛ցն ՚ի հնազանդութիւն հաւատոց[4697]։ [4697] Օրինակ մի. Բանին՝ չեղելոցն ՚ի հնա՛՛։
2 քանզի աւետուած է, ինչպէս եւ նրանց: Բայց խօսքը լսելը չօգնեց անապատում եղողներին, որոնք հաւատով չլսեցին այն:
2 Վասն զի մենք ալ անոնց պէս աւետիս առած ենք. բայց անոնց շահ մը չըրաւ այն խօսքը լսելը, քանզի հաւատքով ընդունուած չէր լսողներէն։
Քանզի եմք աւետարանեալք որպէս եւ նոքայն. այլ նոցա ոչինչ օգնեաց լուր բանին, [15]չամոքելոցն ի հնազանդութիւն հաւատոց:

4:2: Քանզի եմք աւետարանեալք՝ որպէս եւ նոքայն. այլ նոցա ո՛չինչ օգնեաց լուր բանին՝ չամոքելո՛ցն ՚ի հնազանդութիւն հաւատոց[4697]։
[4697] Օրինակ մի. Բանին՝ չեղելոցն ՚ի հնա՛՛։
2 քանզի աւետուած է, ինչպէս եւ նրանց: Բայց խօսքը լսելը չօգնեց անապատում եղողներին, որոնք հաւատով չլսեցին այն:
2 Վասն զի մենք ալ անոնց պէս աւետիս առած ենք. բայց անոնց շահ մը չըրաւ այն խօսքը լսելը, քանզի հաւատքով ընդունուած չէր լսողներէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Ибо и нам оно возвещено, как и тем; но не принесло им пользы слово слышанное, не растворенное верою слышавших.
4:2  καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι, ἀλλ᾽ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν.
4:2. καὶ (and) γάρ (therefore) ἐσμεν (we-be) εὐηγγελισμένοι ( having-had-come-to-be-goodly-messaged-to ) καθάπερ (down-to-which-very) κἀκεῖνοι, (and-the-ones-thither,"ἀλλ' (other) οὐκ (not) ὠφέλησεν (it-benefitted-unto) ὁ (the-one) λόγος (a-forthee) τῆς (of-the-one) ἀκοῆς (of-a-hearing) ἐκείνους, (to-the-ones-thither,"μὴ (lest) συνκεκερασμένους ( to-having-had-come-to-be-en-mixed-together ) τῇ (unto-the-one) πίστει (unto-a-trust) τοῖς (unto-the-ones) ἀκούσασιν . ( unto-having-heard )
4:2. etenim et nobis nuntiatum est quemadmodum et illis sed non profuit illis sermo auditus non admixtis fidei ex his quae audieruntFor unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
2. For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because they were not united by faith with them that heard.
4:2. For this was announced to us in a similar manner as to them. But the mere hearing of the word did not benefit them, since it was not joined together with a faith in those things that they heard.
4:2. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it].
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard:

2: Ибо и нам оно возвещено, как и тем; но не принесло им пользы слово слышанное, не растворенное верою слышавших.
4:2  καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι, ἀλλ᾽ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν.
4:2. etenim et nobis nuntiatum est quemadmodum et illis sed non profuit illis sermo auditus non admixtis fidei ex his quae audierunt
For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.
4:2. For this was announced to us in a similar manner as to them. But the mere hearing of the word did not benefit them, since it was not joined together with a faith in those things that they heard.
4:2. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Смысл 2-й половины стиха таков: не принесло им (евреям) пользы слово слышанное, как не соединенное с тою верою, какую они должны бы были усвоить из того, что слышали.
Adam Clarke: Commentary on the Bible - 1831
4:2: For unto us was the Gospel preached - Και γαρ εσμεν ευηγγελισμενοι· For we also have received good tidings as well as they. They had a gracious promise of entering into an earthly rest; we have a gracious promise of entering into a heavenly rest. God gave them every requisite advantage; he has done the same to us. Moses and the elders spoke the word of God plainly and forcibly to them: Christ and his apostles have done the same to us. They might have persevered; so may we: they disbelieved, disobeyed, and fell: and so may we.
But the word preached did not profit them - Αλλ ουκ ωφελησεν ὁ λογος της ακοης εκεινους· But the word of hearing did not profit them. The word and promise to which the apostle most probably refers is that in Deu 1:20, Deu 1:21 : Ye are come unto to the mountain of the Amorites, which the Lord our God doth give unto to us. Behold, the Lord thy God hath set the land before thee; go up and possess it, as the Lord God of thy fathers hath said unto thee: fear not. Many exhortations they had to the following effect: Arise, that we may go up against them; for we have seen the land, and, behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land; for God hath given it into your hands; a place where there is no want of any thing that is in the earth; Jdg 18:9, Jdg 18:10. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a captain, and let us return into Egypt; Num 14:2, Num 14:4. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to his word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility.
Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word συγκεκραμενος, mixed; which in the common text refers to ὁ λογος, the word mixed; but, in ABCD and several others, it is συγκεκραμενους, referring to, and agreeing with, εκεινους, and may be thus translated: The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb. There are other variations, but of less importance; but the common text seems best.
The word συγκεκραμενος, mixed, is peculiarly expressive; it is a metaphor taken from the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice, in consequence of which it is concocted, digested, reduced into chyle, which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body, all the solids and fluids being thus generated; so that on this process, properly performed, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because not thus mixed. Faith in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening, when he comes to hear it, will be deterred by it from repeating the sin against which it is levelled; nor can he derive comfort from a promise who does not believe it as a pledge of God's veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effectual to our salvation.
This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. "Health," says he, it is a certain disposition ὑγρων και ξηρων και ψυχρων και θερμων δυναμεων, η ὑπο τεχνης συγκραθεισων καλως, η ὑπο φυσεως ἁρμοσθεισων τεχνικως, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skillful economy of nature."
Albert Barnes: Notes on the Bible - 1834
4:2: For unto us was the gospel preached as well as unto them - This translation by no means conveys the sense of the original. According to this it would seem that the "gospel," as we understand it, or the whole plan of salvation, was communicated to "them," as well as to "us." But this is by no means the idea. The discussion has reference only to "the promise of rest," and the assertion of the apostle is that this "good news" of a promise of rest is made to us as really as it was made to "them." "Rest" was promised to them in the land of Canaan - an emblem of the eternal rest of the people of God. That was unquestioned, and Paul took it for granted. His object now is, to show that a promise of "rest" is as really made to us as it was to them, and that there is the same danger of failing to secure it as there was then. It was important for him to show that there was such a promise made to the people of God in his time, and as he was discoursing of those who were Hebrews, he of course made his appeal to the Old Testament. The literal translation would be, "For we are evangelized - ἐσμεν εὐηγγελισμένοι esmen euē ngelismenoi - as well as they." The word "evangelize" means to communicate good news, or glad tidings; and the idea here is, that the good news, or glad tidings of "rest" is announced to us as really as it was to them. This the apostle proves in the following verses.
But the word preached - Margin, "Of hearing." The word "preach" we also use now in a technical sense as denoting a formal proclamation of the gospel by the ministers of religion. But this is not the idea here. It means, simply, the word which "they heard;" and refers particularly to the promise of "rest" which was made to them. That message was communicated to them by Moses.
Did not profit them - They derived no advantage from it. They rejected and despised it, and were, therefore, excluded from the promised land. It exerted no influence over their hearts and lives, and they lived and died as though no such promise had been made. Thus, many persons live and die now. The offer of salvation is made to them. They are invited to come and be saved. They are assured that God is willing to save them, and that the Redeemer stands with open arms to welcome them to heaven. They are trained up under the gospel; are led early in life to the sanctuary; are in the habit of attending on the preaching of the gospel all their days, but still what they hear exerts no saving influence on their hearts. At the close of life all that could be truly said of them is, that they have not been "profited;" it has been no real advantage to them in regard to their final destiny that they have enjoyed so many privileges.
Not being mixed with faith in them that heard it - Margin, "Or, because they were not united by faith to." There are some various readings on this text, and one of these has given occasion to the version in the margin. Many mss. instead of the common reading - συγκεκερασμένος sugkekerasmenos - by which the word "mixed" would be united to ὁ λόγος ho logos - "the word," have another reading - sugkekrame& noujsungkekramenous - according to which the word "mixed" would refer to "them," and would mean that they who heard the Word and rejected it were not "mixed," or united with those who believed it. The former reading makes the best sense, and is the best sustained; and the idea is, that the message which was preached was not received into the heart by faith. They were destitute of faith, and the message did not profit them. The word "mixed" is supposed by many of the best critics to refer to the process by which "food" is made nutritive, by being properly "mixed" with the saliva and the gastric juice, and thus converted into chyme, and chyle, and then changed into blood.
If suitably "mixed" in this manner, it contributes to the life and health of the physical frame; if not, it is the means of disease and death. So it is supposed the apostle meant to say of the message which God sends to man. If properly received; if mixed or united with faith, it becomes the means of spiritual support and life. If not, it furnishes no aliment to the soul, and will be of no advantage. As food when properly digested incorporates itself with the body, and gives it support, so those critics suppose it to be of the Word of God, that it incorporates itself with the internal and spiritual man, and gives it support and life. It may be doubted, however, whether the apostle had any such allusion as this, and whether it is not rather a refinement of the critics than of Paul. The word used here properly denotes a mixing or mingling together, like water and wine, 2 Macc. 15:39; a uniting together in proper proportions and order, as of the body, Co1 12:24; and it may refer here merely to a proper "union" of faith with the word, in order that it might be profitable. The idea is, that merely to "hear" the message of life with the outward ear will be of no advantage. It must be "believed," or it will be of no benefit. The message is sent to mankind at large. God declares his readiness to save all. But this message is of no advantage to multitudes - for such reasons as these.
(1) Many do not attend to it at all. They do not even "listen" respectfully to it. Multitudes go not near the place where the gospel is proclaimed; and many, when there, and when they "seem" to attend, have their minds and hearts on other things.
(2) many do not "believe" it. They have doubts about the whole subject of religion, or about the particular doctrines of the gospel - and while they do not believe it, how can they be benefitted by it? How can a man be profited by the records of "history" if he does not believe them? How can one be benefited by the truths of "science" if he does not believe them? And if a man was assured that by going to a certain place he might close a bargain that would be a great advantage to him, of what use would this information be to him if he did not believe a word of it? So of the knowledge of salvation; the facts of the history recorded in the Bible; the offer of eternal life.
(3) men do not allow the message of life to influence their conduct, and of course it is of no advantage to them. Of what use can it be if they steadily resist all the influence which it would have, and ought to have, on their lives? They live as though it were ascertained that there is no truth in the Bible; no reason for being influenced by the offered hope of eternal life, or alarmed by the threatened danger of eternal death. Resolved to pursue a course of life that is at variance with the commands of God, they cannot be profited by the message of salvation. Having no faith which influences and controls the heart, they are not in the least benefited by the offer of heaven. When they die, their condition is in no wise made better by the fact that they were trained up in a pious family; that they were instructed in the Sunday School; that they had the Bible in their dwellings, and that they sat regularly under a preached gospel. For any "advantage" to be derived from all this in the future world, they might as well have never heard the message of life. Nay it would have been better for them. The only effect of these privileges is to harden them in guilt, and to sink them deeper in hell; see the notes, Co2 2:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: unto us: Act 3:26, Act 13:46; Gal 3:8, Gal 4:13; Pe1 1:12
preached: Gr. of hearing, Rom 10:16, Rom 10:17 *marg.
did: Rom 2:25; Co1 13:3; Ti1 4:8
not being: etc. or because they were not united by faith to, Heb 4:6, Heb 3:12, Heb 3:18, Heb 3:19, Heb 11:6; Th1 1:5, Th1 2:13; Th2 2:12, Th2 2:13; Jam 1:21
Geneva 1599
4:2 (1) For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being (a) mixed with faith in them that heard [it].
(1) By these words "His voice" he shows that David meant the preaching of Christ, who was then also preached, for Moses and the prophets honoured no one else.
(a) He compares the preaching of the gospel to drink, which being drunk, that is to say, heard, profits nothing, unless it is mixed with faith.
John Gill
4:2 For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, when men preach not themselves, nor read lectures of morality, nor mix law and Gospel together, nor make justification and salvation to be by works, nor set persons to make their peace with God, or get an interest in Christ; but when they preach Christ and salvation alone by him; and so it was preached to the Hebrews, and that more fully, and with more clearness, power, and success than formerly; and which is a privilege and blessing; and is sometimes blessed for the conviction of sinners, for regeneration, for the implanting of faith, and the comfort of believers. The words may be rendered, we were evangelized; as such may be said to be, who have a spirit of liberty, in opposition to a spirit of bondage; who live by faith on Christ alone; who derive their peace and comfort, not from their works, but from him; whose repentance and obedience are influenced by the love of God; and who desire to perform all duties aright, and depend on none: now though this was true of the apostle and others, yet is not the sense here, because of what follows,
as well as unto them, or "even as they"; for though the Gospel was preached to the Israelites in the wilderness, in the ministry of Moses, and by types and sacrifices; yet they were not evangelized by it, or cast into a Gospel mould, or brought into a Gospel spirit: however, it was preached unto them; which shows the antiquity of it; the sameness of the method of salvation in all ages; the necessity of salvation by Christ, and the unity of Christ's church under different dispensations:
but the word preached did not profit them; that is, the Gospel, which is here called the word of hearing, as it may be rendered; because it is and may be heard; and there is a necessity of hearing, in order to faith in Christ: the word signifies a rumour, or report: the Gospel is a report of Christ, his person and offices; of his great love to sinners, and of what he has done for them; but though it is a word of hearing, a report made, and the word preached, yet to some it is unprofitable; it has no good effect upon them; yea, it is the savour of death unto death to them, and the aggravation of condemnation; and the reason of the inefficacy and unprofitableness of the word to the Israelites was, its
not being mixed with faith in them that heard it; the Gospel is as food, and faith is the hand that receives it, and takes it, and tastes of it, and eats it, and concocts and digests it; and when this is the case, it is profitable and nourishing; but when it is otherwise, it is not. The Alexandrian copy, the Complutensian edition, and five of Beza's ancient copies, and as many of Stephens's, with others, read, "they were not mixed" referring it not to the word, but to persons; and so read the Arabic and Ethiopic versions: and the sense is, that the generality of the Israelites did not join themselves in faith, in believing in God, to Caleb and Joshua; who hearkened to the Lord, and received and obeyed his word; and so the word became useless to them: there ought to be an union or conjunction of the saints, and the bond of this union is love; and the thing in which they unite is faith, believing in Christ, and the doctrine of faith, which is but one; and though the word may be profitable to others who are not in the communion of the saints; yet forsaking the assembly of the saints, and not constantly attending with them, or not mixing with them continually in public worship, is one reason of the unprofitable hearing of the word when it is preached to them.
John Wesley
4:2 But the word which they heard did not profit them - So far from it, that it increased their damnation. It is then only when it is mixed with faith, that it exerts its saving power.
Robert Jamieson, A. R. Fausset and David Brown
4:2 gospel preached . . . unto them--in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
the word preached--literally, "the word of hearing": the word heard by them.
not being mixed with faith in them that heard--So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [THOLUCK]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, Heb 4:7, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (Heb 10:25; Jude 1:19).
4:34:3: Այլ մեք մտանե՛մք ՚ի հանգիստն, որք հաւատացաքս՝ որպէս եւ ասացն, թէ որպէս երդուայ ՚ի բարկութեան իմում, թէ մտցեն ՚ի հանգիստ իմ. թէպէտ եւ արդիւնքն իսկզբանէ աշխարհի լիեալ էին[4698]։ [4698] Ոմանք. Որք հաւատացաք... ՚ի բարկութեան իմոյ։
3 Իսկ մենք, որ հաւատացինք, մտնելու ենք այդ հանգստի մէջ, ինչպէս որ նա ասաց. «Ինչպէս երդուեցի իմ բարկութեան մէջ ասելով, թէ չպիտի մտնեն իմ հանգստի մէջ»[34], թէեւ նրա գործերը աշխարհի սկզբից կատարուած էին:[34] 34. Սաղմոս95. 11:
3 Իսկ մենք որ հաւատացինք, հանգիստը պիտի մտնենք. ինչպէս ըսաւ. «Ուստի երդում ըրի իմ բարկութեանս մէջ թէ՝ Իմ հանգիստս պիտի չմտնեն»։ Թէեւ իր գործերը աշխարհի սկիզբէն լրացած էին։
Այլ մեք մտանեմք ի հանգիստն որք հաւատացաքս. որպէս եւ ասացն թէ` Որպէս երդուայ ի բարկութեան իմում, թէ` Մտցեն ի հանգիստ իմ. թէպէտ եւ արդիւնքն ի սկզբանէ աշխարհի լիեալ էին:

4:3: Այլ մեք մտանե՛մք ՚ի հանգիստն, որք հաւատացաքս՝ որպէս եւ ասացն, թէ որպէս երդուայ ՚ի բարկութեան իմում, թէ մտցեն ՚ի հանգիստ իմ. թէպէտ եւ արդիւնքն իսկզբանէ աշխարհի լիեալ էին[4698]։
[4698] Ոմանք. Որք հաւատացաք... ՚ի բարկութեան իմոյ։
3 Իսկ մենք, որ հաւատացինք, մտնելու ենք այդ հանգստի մէջ, ինչպէս որ նա ասաց. «Ինչպէս երդուեցի իմ բարկութեան մէջ ասելով, թէ չպիտի մտնեն իմ հանգստի մէջ»[34], թէեւ նրա գործերը աշխարհի սկզբից կատարուած էին:
[34] 34. Սաղմոս95. 11:
3 Իսկ մենք որ հաւատացինք, հանգիստը պիտի մտնենք. ինչպէս ըսաւ. «Ուստի երդում ըրի իմ բարկութեանս մէջ թէ՝ Իմ հանգիստս պիտի չմտնեն»։ Թէեւ իր գործերը աշխարհի սկիզբէն լրացած էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: А входим в покой мы уверовавшие, так как Он сказал: 'Я поклялся в гневе Моем, что они не войдут в покой Мой', хотя дела [Его] были совершены еще в начале мира.
4:3  εἰσερχόμεθα γὰρ εἰς [τὴν] κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου, καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων.
4:3. Εἰσερχόμεθα ( We-come-into ) γὰρ (therefore) εἰς ( into ) [ τὴν ] "[ to-the-one ]" κατάπαυσιν ( to-a-ceasing-down ,"οἱ (the-ones) πιστεύσαντες , ( having-trusted-of ,"καθὼς (down-as) εἴρηκεν (it-had-come-to-utter-unto," Ὡς ( As ) ὤμοσα ( I-oathed ) ἐν ( in ) τῇ ( unto-the-one ) ὀργῇ ( unto-a-stressing ) μου ( of-me ," Εἰ ( If ) εἰσελεύσονται ( they-shall-come-into ) εἰς ( into ) τὴν ( to-the-one ) κατάπαυσίν ( to-a-ceasing-down ) μου , ( of-me ,"καίτοι (and-unto-the-one) τῶν ( of-the-ones ) ἔργων ( of-works ) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου (of-a-configuration) γενηθέντων , ( of-having-been-became ,"
4:3. ingrediemur enim in requiem qui credidimus quemadmodum dixit sicut iuravi in ira mea si introibunt in requiem meam et quidem operibus ab institutione mundi factisFor we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
3. For we which have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world.
4:3. For we who have believed shall enter into rest, in the same manner as he said: “So it is as I have sworn in my wrath: They shall not enter into my rest!” And certainly, this is when the works from the foundation of the world have been finished.
4:3. 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.
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:

3: А входим в покой мы уверовавшие, так как Он сказал: 'Я поклялся в гневе Моем, что они не войдут в покой Мой', хотя дела [Его] были совершены еще в начале мира.
4:3  εἰσερχόμεθα γὰρ εἰς [τὴν] κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου, καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων.
4:3. ingrediemur enim in requiem qui credidimus quemadmodum dixit sicut iuravi in ira mea si introibunt in requiem meam et quidem operibus ab institutione mundi factis
For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.
4:3. For we who have believed shall enter into rest, in the same manner as he said: “So it is as I have sworn in my wrath: They shall not enter into my rest!” And certainly, this is when the works from the foundation of the world have been finished.
4:3. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Входим..." - настоящее вместо будущего, еще ожидаемого - выражение сильнейшей уверенности в его наступлении. Как ветхозаветного покоя не удостоились не уверовавшие, так и мы входим в свой покой только уверовавшие. - "Покой Мой..." "Об этом покое Божием и об участии в нем людей апостол повествует в девяти следующих стихах (3-11), смысл которых можно передать яснее так: Бог завершил дела свои и успокоился задолго до произнесения приведенных слов, однако говорит об этом Своем покое как будущем для некоторых людей (6: ст.), коим обещал в нем участие. Если бы званные оказались достойны обещания Божия, покой был бы достигнут ими. Но эти званные оказались недостойны. И мысль о покое Божием для них осталась как бы невыполненною. Посему назначен был для осуществления мысли Божией и достижения желающими покоя Божия новый срок (еще... субботство, 9: ст.), который и должен быть использован, иначе участь нерадивых повторится в прежней грозности.
Adam Clarke: Commentary on the Bible - 1831
4:3: For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.
But this is a rest differing from the seventh day's rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day's rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight.
We who believe, Οἱ πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχομεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερχωμεθα ουν, therefore let us enter; and thus it answers to φωβηθωμεν ουν, therefore let us fear, Heb 4:1; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before.
From the foundation of the world - The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place.
Albert Barnes: Notes on the Bible - 1834
4:3: For we which have believed do enter into rest - That is, it is a certain fact that believers "will" enter into rest. That promise is made to "believers;" and as we have evidence that "we" come under the denomination of believers, it will follow that we have the offer of rest as well as they. That this is so, the apostle proceeds to prove; that is, he proceeds to show from the Old Testament that there was a promise to "believers" that they would enter into rest. Since there was such a promise, and since there was danger that by unbelief that "rest" might be lost, he proceeds to show them the danger, and to warn them of it.
As he said ... - see Heb 3:11. The meaning of this passage is this. "God made a promise of rest to those who believe. They to whom the offer was first made failed, and did not enter in. It must follow, therefore, that the offer extended to others, since God designed that some should enter in, or that it should not he provided in vain. To them it was a solemn declaration that unbelievers should not enter in, and this implied that believers would. "As we now," says he, "sustain the character of "believers," it follows that to us the promise of rest is now made and we may partake of it."
If they shall enter ... - That is, they shall "not" enter in; see Heb 3:11. The "rest" here spoken of as reserved for Christians must be different from that of the promised land. It is something that pertains to Christians now, and it must, therefore, refer to the "rest" that remains in heaven.
Although the works were finished ... - This is a difficult expression. What works are referred to? it may be asked. How does this bear on the subject under discussion? How can it be a proof that there remains a "rest" to those who believe now? This was the point to be demonstrated; and this passage was designed clearly to bear on that point. As it is in our translation, the passage seems to make no sense whatever. Tyndale renders it, "And that spake he verily long after that the works were made from the foundation of the world laid;" which makes much better sense than our translation. Doddridge explains it as meaning, "And this may lead us further to reflect on what is said elsewhere concerning his works as they were finished from the foundation of the world." But it is difficult to see why they should reflect on his works just then, and how this would bear on the case in hand. Prof. Stuart supposes that the word "rest" must be understood here before "works," and translates it, "Shall not enter into my rest, to wit, rest from the works which were performed when the world was founded." Prof. Robinson (Lexicon) explains it as meaning, "The rest here spoken of, 'my rest,' could not have been God's resting from his works Gen 2:2, for this rest, the Sabbath, had already existed from the creation of the world." Dr. John P. Wilson (ms. notes) renders it, "For we who have believed, do enter into rest (or a cessation) indeed (καίτοι kaitoi) of the works done (among people) from the beginning of the world." Amidst this variety of interpretation it is difficult to determine the true sense. But perhaps the main thought may be collected from the following remarks:
(1) The Jews as the people of God had a rest promised them in the land of Canaan. Of that they failed by their unbelief.
(2) the purpose of the apostle was to prove that there was a similar promise made to the people of God long subsequent to that, and to which "all" his people were invited.
(3) that rest was not that of the promised land, it was such as "God had himself" when he had finished the work of creation. That was especially "his rest" - the rest of God, without toil, or weariness, and after his whole "work" was finished.
(4) his people were invited to the same "rest" - the rest of God - to partake of his felicity; to enter into that bliss which "he" enjoyed when he had finished the work of creation. The happiness of the saints was to be "like" that. It was to be "in their case" also a rest from toil - to be enjoyed at the end of all that "they" had to do.
To prove that Christians were to attain to "such" a rest, was the purpose which the apostle had in view - showing that it was a general doctrine pertaining to believers in every age, that there was a promise of rest for them. I would then regard the middle clause of this verse as a parenthesis, and render the whole, "For we who are believers shall enter into rest - (the rest) indeed which occurred when the works were finished at the foundation of the world - as he said (in one place) as I have sworn in my wrath they shall not enter into my rest." That was the true rest - such rest or repose as "God" had when he finished the work of creation - such as he has now in heaven. This gives the highest possible idea of the dignity and desirableness of that "rest" to which we look forward - for it is to be such as God enjoys, and is to elevate us more and more to him. What more exalted idea can there be of happiness than to participate in the calmness, the peace, the repose, the freedom from raging passions, from wearisome toil, and from agitating cares, which God enjoys? Who, torn with conflicting passions here, wearied with toil, and distracted with care, ought not to feel it a privilege to look forward to that rest? Of this rest the Sabbath and the promised land were emblems. They to whom the promise was made did not enter in, but some "shall" enter in, and the promise therefore pertains to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: we: Heb 3:14; Isa 28:12; Jer 6:16; Mat 11:28, Mat 11:29; Rom 5:1, Rom 5:2
As I: Heb 3:11; Psa 95:11
the works: Gen 1:31; Exo 20:11
from: Heb 9:26; Mat 13:35; Eph 1:4; Pe1 1:20
Geneva 1599
4:3 (2) 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.
(2) Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words "Today" and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.
John Gill
4:3 For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labour for life, and salvation by works, and lies in an enjoyment of much inward peace of soul, notwithstanding the world's troubles and Satan's temptations; and such who believe the word or Gospel preached, and Christ in it, not with a general and historical high, or only in profession, but with the heart, and in truth, these enjoy this rest; they are kept in perfect peace, and have much spiritual ease and comfort: this character distinguishes them from the unbelieving Israelites of old, and from present hypocrites and formal professors:
as he said, as I have sworn in wrath, if they shall enter into my rest; the words are in Ps 95:11, and are before cited in Heb 3:11; see Gill on Heb 3:11, they entered not in because of unbelief; none but believers enter into spiritual rest. The apostle applies this proof to his design, by removing all other rests, and particularly by showing that does not mean God's rest from the works of creation:
although the works were finished from the foundation of the world; that is, though the works of creation, that God designed to make, were finished and perfected within the first six days of the world, and then God rested, or ceased to work in a creative way; yet this is not the rest designed in the passage of Scripture cited, nor is it that rest which believers enter into.
John Wesley
4:3 For we only that have believed enter into the rest - The proposition is, There remains a rest for us. This is proved, Heb 4:3-11, thus: That psalm mentions a rest: yet it does not mean, God's rest from creating; for this was long before the time of Moses. Therefore in his time another rest was expected, of which they who then heard fell short Nor is it, The rest which Israel obtained through Joshua; for the Psalmist wrote after him. Therefore it is, The eternal rest in heaven. As he said - Clearly showing that there is a farther rest than that which followed the finishing of the creation. Though the works were finished - Before: whence it is plain, God did not speak of resting from them.
Robert Jamieson, A. R. Fausset and David Brown
4:3 For--justifying his assertion of the need of "faith," Heb 4:2.
we which have believed--we who at Christ's coming shall be found to have believed.
do enter--that is, are to enter: so two of the oldest manuscripts and LUCIFER and the old Latin. Two other oldest manuscripts read, "Let us enter."
into rest--Greek, "into the rest" which is promised in the ninety-fifth Psalm.
as he said--God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At Heb 4:11 he again, as in Heb 3:12-19 already, takes up faith as the indispensable qualification for entering it.
although, &c.--Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, Heb 4:3-9, when they shall rest from their works, as God did from His, Heb 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.
finished--Greek, "brought into existence," "made."
4:44:4: Քանզի ասէ ուրեք վասն աւուրն եւթներորդի այսպէս. Եւ հանգեա՛ւ Աստուած յաւուրն եւթներորդի յամենայն գործոց իւրոց։
4 Քանզի մի տեղ եօթներորդ օրուայ մասին այսպէս է ասուած. «Եւ հանգստացաւ Աստուած եօթներորդ օրը իր բոլոր գործերից»[35]:[35] 35. Ծննդոց 2. 2:
4 Վասն զի գիրքը այսպէս կ’ըսէ տեղ մը եօթներորդ օրուան համար. «Աստուած եօթներորդ օրը հանգչեցաւ իր բոլոր գործերէն»։
Քանզի ասէ ուրեք վասն աւուրն եւթներորդի այսպէս. Եւ հանգեաւ Աստուած յաւուրն եւթներորդի յամենայն գործոց իւրոց:

4:4: Քանզի ասէ ուրեք վասն աւուրն եւթներորդի այսպէս. Եւ հանգեա՛ւ Աստուած յաւուրն եւթներորդի յամենայն գործոց իւրոց։
4 Քանզի մի տեղ եօթներորդ օրուայ մասին այսպէս է ասուած. «Եւ հանգստացաւ Աստուած եօթներորդ օրը իր բոլոր գործերից»[35]:
[35] 35. Ծննդոց 2. 2:
4 Վասն զի գիրքը այսպէս կ’ըսէ տեղ մը եօթներորդ օրուան համար. «Աստուած եօթներորդ օրը հանգչեցաւ իր բոլոր գործերէն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Ибо негде сказано о седьмом [дне] так: и почил Бог в день седьмый от всех дел Своих.
4:4  εἴρηκεν γάρ που περὶ τῆς ἑβδόμης οὕτως, καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ·
4:4. εἴρηκεν (it-had-come-to-utter-unto) γάρ (therefore) που (of-whither) περὶ (about) τῆς (of-the-one) ἑβδόμης (of-seventh) οὕτως (unto-the-one-this," Καὶ ( And ) κατέπαυσεν ( it-ceased-down ," ὁ ( the-one ) θεὸς ( a-Deity ," ἐν ( in ) τῇ ( unto-the-one ) ἡμέρᾳ ( unto-a-day ) τῇ ( unto-the-one ) ἑβδόμῃ ( unto-seventh ) ἀπὸ ( off ) πάντων ( of-all ) τῶν ( of-the-ones ) ἔργων ( of-works ) αὐτοῦ , ( of-it ,"
4:4. dixit enim quodam loco de die septima sic et requievit Deus die septima ab omnibus operibus suisFor in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
4. For he hath said somewhere of the seventh on this wise, And God rested on the seventh day from all his works;
4:4. For, in a certain place, he spoke about the seventh day in this manner: “And God rested on the seventh day from all his works.”
4:4. For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works.
For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works:

4: Ибо негде сказано о седьмом [дне] так: и почил Бог в день седьмый от всех дел Своих.
4:4  εἴρηκεν γάρ που περὶ τῆς ἑβδόμης οὕτως, καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ·
4:4. dixit enim quodam loco de die septima sic et requievit Deus die septima ab omnibus operibus suis
For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.
4:4. For, in a certain place, he spoke about the seventh day in this manner: “And God rested on the seventh day from all his works.”
4:4. For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: For he spake in a certain place - This certain place or somewhere, που, is probably Gen 2:2; and refers to the completion of the work of creation, and the setting apart the seventh day as a day of rest for man, and a type of everlasting felicity. See the notes on Gen 2:1, etc., and See here Heb 2:6 (note).
Albert Barnes: Notes on the Bible - 1834
4:4: For he spake - Gen 2:2. "And God did rest." "At the close of the work of creation he rested. The work was done. "That" was the rest of God. He was happy in the contemplation of his own works; and he instituted that day to be observed as a memorial of "his" resting from his works, and as a "type" of the eternal rest which remained for man." The idea is this, that the notion of "rest" of some kind runs through all dispensations. It was seen in the finishing of the work of creation; seen in the appointment of the Sabbath; seen in the offer of the promised land, and is seen now in the promise of heaven. All dispensations contemplate "rest," and there must be such a prospect before man now. When it is said that "God did rest," of course it does not mean that he was wearied with his toil, but merely that he "ceased" from the stupendous work of creation. He no more put forth creative energy, but calmly contemplated his own works in their beauty and grandeur; Gen 1:31. In carrying forward the great affairs of the universe, he always has been. actively employed Joh 5:17, but he is not employed in the work of "creation" properly so called. That is done; and the sublime cessation from that constitutes the "rest of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: in: Heb 2:6
God: Gen 2:1, Gen 2:2; Exo 20:11, Exo 31:17
John Gill
4:4 For he spake in a certain place,.... Gen 2:2 that is, Moses, the penman of that book spoke, or God by him:
of the seventh day on this wise; of the seventh day of the world, or from the creation of the heavens and the earth:
and God did rest the seventh day from all his works: of creation, but not of providence; for in them he works hitherto; nor does this rest suppose labour with fatigue and weariness, and ease and refreshment from it; only cessation from working in a creative way, and the utmost delight, complacency and satisfaction in what he had done. The Alexandrian copy leaves out the phrase, "the seventh day".
John Wesley
4:4 For, long after he had rested from his works, he speaks again. Gen 2:2.
Robert Jamieson, A. R. Fausset and David Brown
4:4 he spake--God (Gen 2:2).
God did rest the seventh day--a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [ALFORD]. Hence Moses records the end of each of the first six days, but not of the seventh.
from all his works--Hebrew, Gen 2:2, "from all His work." God's "work" was one, comprehending, however, many "works."
4:54:5: Եւ աստ՝ դարձեալ ասէ՝ թէ՛ մտցեն ՚ի հանգիստ իմ։
5 Եւ այստեղ դարձեալ ասում է, թէ՝ չպիտի մտնեն իմ հանգստի մէջ:
5 Ու հոս նորէն կ’ըսէ. «Իմ հանգիստս պիտի չմտնեն»։
Եւ աստ դարձեալ ասէ թէ` Մտցեն ի հանգիստ իմ:

4:5: Եւ աստ՝ դարձեալ ասէ՝ թէ՛ մտցեն ՚ի հանգիստ իմ։
5 Եւ այստեղ դարձեալ ասում է, թէ՝ չպիտի մտնեն իմ հանգստի մէջ:
5 Ու հոս նորէն կ’ըսէ. «Իմ հանգիստս պիտի չմտնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: И еще здесь: 'не войдут в покой Мой'.
4:5  καὶ ἐν τούτῳ πάλιν, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.
4:5. καὶ (and) ἐν (in) τούτῳ (unto-the-one-this) πάλιν (unto-furthered," Εἰ ( If ) εἰσελεύσονται ( they-shall-come-into ) εἰς ( into ) τὴν ( to-the-one ) κατάπαυσίν ( to-a-ceasing-down ) μου . ( of-me )
4:5. et in isto rursum si introibunt in requiem meamAnd in this place again: If they shall enter into my rest.
5. and in this again, They shall not enter into my rest.
4:5. And in this place again: “They shall not enter into my rest!”
4:5. And in this [place] again, If they shall enter into my rest.
And in this [place] again, If they shall enter into my rest:

5: И еще здесь: 'не войдут в покой Мой'.
4:5  καὶ ἐν τούτῳ πάλιν, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.
4:5. et in isto rursum si introibunt in requiem meam
And in this place again: If they shall enter into my rest.
4:5. And in this place again: “They shall not enter into my rest!”
4:5. And in this [place] again, If they shall enter into my rest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: And in this place again - In the ninety-fifth Psalm, already quoted, Psa 95:3. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows.
Albert Barnes: Notes on the Bible - 1834
4:5: And in this place again - Psa 95:11.
If they shall enter - That is, they shall not enter; see the notes at Heb 3:11. The object of quoting this here seems to be two-fold:
(1) To show that even in this Psalm God spoke of "his" rest, and said that they should not enter into it; and,
(2) it is connected with Heb 4:6, and is designed to show that it was implied that a rest yet remained. "That which deserves to be called "the divine rest" is spoken of in the Scriptures, and as "they" did not enter into it, it follows that it must be in reserve for some others, and that the promise must still remain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Heb 4:3, Heb 3:11
John Gill
4:5 And in this place again,.... In Ps 95:11 he speaks again of another rest distinct from that on the seventh day; which, and not the latter, is what believers under the Gospel dispensation enter into:
if they shall enter into my rest: that is, unbelievers shall not enter into it; as the unbelieving Israelites did not enter into the typical rest, so neither shall any unbeliever enter into the Gospel rest, the antitype of the former.
John Wesley
4:5 In this psalm, of a rest yet to come.
Robert Jamieson, A. R. Fausset and David Brown
4:5 in this place--In this passage of the Psalm again, it is implied that the rest was even then still future.
4:64:6: Եւ արդ՝ քանզի արգելա՛ն ոմանք մտանել ՚ի նա, եւ որք յառաջագոյն աւետարանեա՛լն էին՝ չմտին վասն անհաւանութեանն[4699]։ [4699] Ոմանք. Եւ որք յառաջագոյնն աւե՛՛... վասն անհաւատութեանն։
6 Եւ արդ, քանի որ ոմանց արգելուել էր[36] մտնել նրա մէջ, եւ նրանք էլ, որոնց նախապէս աւետուել էր, չմտան անհնազանդութեան պատճառով,[36] 36. Յունարէնն ունի՝ ոմանք այնտեղ պիտի մտնեն:
6 Ուստի ոմանք հոն պիտի մտնեն։ Բայց անոնք որ նախապէս աւետիսը առած էին, անհաւատութեան համար չմտան։
Եւ արդ` [16]քանզի արգելան ոմանք մտանել`` ի նա, եւ որք յառաջագոյն աւետարանեալն էին` չմտին վասն անհաւանութեանն:

4:6: Եւ արդ՝ քանզի արգելա՛ն ոմանք մտանել ՚ի նա, եւ որք յառաջագոյն աւետարանեա՛լն էին՝ չմտին վասն անհաւանութեանն[4699]։
[4699] Ոմանք. Եւ որք յառաջագոյնն աւե՛՛... վասն անհաւատութեանն։
6 Եւ արդ, քանի որ ոմանց արգելուել էր[36] մտնել նրա մէջ, եւ նրանք էլ, որոնց նախապէս աւետուել էր, չմտան անհնազանդութեան պատճառով,
[36] 36. Յունարէնն ունի՝ ոմանք այնտեղ պիտի մտնեն:
6 Ուստի ոմանք հոն պիտի մտնեն։ Բայց անոնք որ նախապէս աւետիսը առած էին, անհաւատութեան համար չմտան։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Итак, как некоторым остается войти в него, а те, которым прежде возвещено, не вошли в него за непокорность,
4:6  ἐπεὶ οὗν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι᾽ ἀπείθειαν,
4:6. ἐπεὶ (Upon-if) οὖν (accordingly) ἀπολείπεται (it-be-remaindered-off) τινὰς (to-ones) εἰσελθεῖν ( to-have-had-came-into ) εἰς ( into ) αὐτήν, (to-it,"καὶ (and) οἱ (the-ones) πρότερον (to-more-before) εὐαγγελισθέντες ( having-been-goodly-messaged-to ) οὐκ (not) εἰσῆλθον ( they-had-came-into ) δι' (through) ἀπείθειαν, (of-an-un-conducing-of,"
4:6. quoniam ergo superest quosdam introire in illam et hii quibus prioribus adnuntiatum est non introierunt propter incredulitatemSeeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
6. Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience,
4:6. Therefore, this is because certain ones remain who are to enter into it, and those to whom it was announced first did not enter into it, because of unbelief.
4:6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

6: Итак, как некоторым остается войти в него, а те, которым прежде возвещено, не вошли в него за непокорность,
4:6  ἐπεὶ οὗν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι᾽ ἀπείθειαν,
4:6. quoniam ergo superest quosdam introire in illam et hii quibus prioribus adnuntiatum est non introierunt propter incredulitatem
Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:
4:6. Therefore, this is because certain ones remain who are to enter into it, and those to whom it was announced first did not enter into it, because of unbelief.
4:6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a system, as some have since used it: "Some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither as a reward to Christ for his sufferings; and in this the will of man and free agency can have no part," etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words επει ουν απολειπεται τινας εισελθειν εις αυτην, literally translated, are as follows: Seeing then it remaineth for some to enter into it; or, Whereas therefore it remaineth that some enter into it, which is Dr. Owen's translation, and they to whom it was first preached (οἱ προτερον ευαγγελισθεντες, they to whom the promise was given; they who first received the good tidings; i.e., the Israelites, to whom was given the promise of entering into the rest of Canaan) did not enter in because of their unbelief; and the promise still continued to be repeated even in the days of David; therefore, some other rest must be intended.
Albert Barnes: Notes on the Bible - 1834
4:6: Seeing therefore it remaineth that some must enter therein - That is, "Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and since they to whom it was first promised did not inherit it, it follows that it must still be in reserve." This is the conclusion which the apostle draws from the argument in the pRev_ious verses, and is connected with Heb 4:9, where he says that "there remaineth a rest to the people of God" - the point to which the whole argument tended. The statement in Heb 4:7, Heb 4:8, is to be regarded as an "interruption" in stating the conclusion, or as the suggestion of a new thought or a new argument bearing on the subject, which he sets down even while stating the conclusion from his argument. It has the appearance of being "suggested" to him as a new thought of importance, and which he preferred to place even in the midst of the summing up of the argument rather than omit it altogether. It denotes a state of mind full of the subject, and where one idea came hastening after another, and which it was deemed important to notice, even though it should seem to be out of place. The "position" in this Heb 4:6 is, that it was a settled or indisputable matter that some would enter into rest. The implied argument to prove this is:
(1) that there was a "rest" spoken of which deserved to be called a "divine rest," or the "rest of God;"
(2) it could not be supposed that God would prepare such a rest in vain, for it would follow that if he had suited up a world of rest, he designed that it should be occupied. As he knew, therefore, that they to whom it was first offered would not enter in, it must be that he designed it for some others, and that it "remained" to be occupied by us now.
And they to whom it was first preached - Margin, "The Gospel." Greek "Evangelized;" that is, to where the good news of the rest was first announced - the Israelites. "Entered not in because of unbelief;" see the notes at Heb 3:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: it remaineth: Heb 4:9; Co1 7:29
some: Num 14:12, Num 14:31; Isa 65:15; Mat 21:43, Mat 22:9, Mat 22:10; Luk 14:21-24; Act 13:46, Act 13:47; Act 28:28
they: Heb 4:2, Heb 3:19; Gal 3:8
it was: or, the gospel was
entered: Heb 3:18, Heb 3:19
John Gill
4:6 Seeing therefore it remaineth,.... It follows by just consequence,
that some must enter therein; for God's swearing concerning some, that they should not enter into his rest, supposes that others should: and
they to whom it was first preached; to whom the Gospel was first preached, namely, the Israelites in the wilderness: entered not in because of unbelief; See Heb 3:19.
Robert Jamieson, A. R. Fausset and David Brown
4:6 it remaineth--still to be realized.
some must enter--The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Lk 14:23).
they to whom it was first preached entered not--literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on Heb 4:2.
unbelief--Greek, rather "disobedience" (see on Heb 3:18).
4:74:7: Դարձեալ ա՛յլ օր սահմանէ. Զայսօ՛րն ՚ի Դաւթի։ Եւ ասէ. Յետ այնչափ ժամանակաց։ Որպէս յառաջագո՛յն ասաց. Այսօր եթէ ձայնի նորա լուիցէք՝ մի՛ խստացուցանէք զսիրտս ձեր[4700]։ [4700] Օրինակ մի. Դարձեալ այլ ուր սահմանէ զայս օրն ՚ի Դաւիթ, եւ։ Ոմանք. Որպէս յառաջագոյնն ա՛՛։
7 դարձեալ նա մի ուրիշ օր է սահմանում, Այսօրը. երկար ժամանակ յետոյ ասում է, ինչ որ Դաւթի բերանով ասուել է աւելի առաջ. «Այսօր եթէ նրա ձայնը լսէք, մի՛ կարծրացրէք ձեր սրտերը»:
7 Նորէն օր մը կը սահմանէ ու կ’ըսէ. «Այսօր»ը Դաւիթին բերնով այնքան ժամանակէ յետոյ, ինչպէս ըսուեցաւ. «Այսօր, եթէ անոր ձայնը պիտի լսէք, ձեր սրտերը մի՛ խստացնէք»։
Դարձեալ այլ օր սահմանէ. Զայսօրն ի Դաւթի եւ ասէ յետ այնչափ ժամանակաց, որպէս յառաջագոյնն ասաց. Այսօր եթէ ձայնի նորա լուիցէք, մի՛ խստացուցանէք զսիրտս ձեր:

4:7: Դարձեալ ա՛յլ օր սահմանէ. Զայսօ՛րն ՚ի Դաւթի։ Եւ ասէ. Յետ այնչափ ժամանակաց։ Որպէս յառաջագո՛յն ասաց. Այսօր եթէ ձայնի նորա լուիցէք՝ մի՛ խստացուցանէք զսիրտս ձեր[4700]։
[4700] Օրինակ մի. Դարձեալ այլ ուր սահմանէ զայս օրն ՚ի Դաւիթ, եւ։ Ոմանք. Որպէս յառաջագոյնն ա՛՛։
7 դարձեալ նա մի ուրիշ օր է սահմանում, Այսօրը. երկար ժամանակ յետոյ ասում է, ինչ որ Դաւթի բերանով ասուել է աւելի առաջ. «Այսօր եթէ նրա ձայնը լսէք, մի՛ կարծրացրէք ձեր սրտերը»:
7 Նորէն օր մը կը սահմանէ ու կ’ըսէ. «Այսօր»ը Դաւիթին բերնով այնքան ժամանակէ յետոյ, ինչպէս ըսուեցաւ. «Այսօր, եթէ անոր ձայնը պիտի լսէք, ձեր սրտերը մի՛ խստացնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: [то] еще определяет некоторый день, 'ныне', говоря через Давида, после столь долгого времени, как выше сказано: 'ныне, когда услышите глас Его, не ожесточите сердец ваших'.
4:7  πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.
4:7. πάλιν (unto-furthered) τινὰ (to-a-one) ὁρίζει (it-boundeth-to) ἡμέραν, (to-a-day," Σήμερον , ( This-day ,"ἐν (in) Δαυεὶδ (unto-a-Daueid) λέγων (forthing) μετὰ (with) τοσοῦτον (to-the-one-which-the-one-this) χρόνον, (to-an-interim,"καθὼς (down-as) προείρηται, (it-had-come-to-be-uttered-before-unto," Σήμερον ( This-day ) ἐὰν ( if-ever ) τῆς ( of-the-one ) φωνῆς ( of-a-sound ) αὐτοῦ ( of-it ) ἀκούσητε , ( ye-might-have-heard ," μὴ ( lest ) σκληρύνητε ( ye-might-stiffen ) τὰς ( to-the-ones ) καρδίας ( to-hearts ) ὑμῶν : ( of-ye )
4:7. iterum terminat diem quendam hodie in David dicendo post tantum temporis sicut supra dictum est hodie si vocem eius audieritis nolite obdurare corda vestraAgain he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
7. he again defineth a certain day, saying in David, after so long a time, Today, as it hath been before said, Today if ye shall hear his voice, Harden not your hearts.
4:7. Again, he defines a certain day, after so much time, saying in David, “Today,” just as it was stated above, “If today you hear his voice, harden not your hearts.”
4:7. Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts:

7: [то] еще определяет некоторый день, 'ныне', говоря через Давида, после столь долгого времени, как выше сказано: 'ныне, когда услышите глас Его, не ожесточите сердец ваших'.
4:7  πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.
4:7. iterum terminat diem quendam hodie in David dicendo post tantum temporis sicut supra dictum est hodie si vocem eius audieritis nolite obdurare corda vestra
Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.
4:7. Again, he defines a certain day, after so much time, saying in David, “Today,” just as it was stated above, “If today you hear his voice, harden not your hearts.”
4:7. Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have the same meaning as rest in some other parts of this verse. The day or time of rest relative to the ancient Jews being over and past, and a long time having elapsed between God's displeasure shown to the disobedient Jews in the wilderness and the days of David, and the true rest not having been enjoyed, God in his mercy has instituted another day - has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, as formerly, To-day, if ye will hear his voice, harden not your hearts. God speaks now as he spoke before; his voice is in the Gospel as it was in the law. Believe, love, obey, and ye shall enter into this rest.
Albert Barnes: Notes on the Bible - 1834
4:7: Again, he limiteth - He designates, or definitely mentions. The word rendered "limiteth" - ὁρίζει horizei - means to "bound," to set a boundary - as of a field or farm; and then to determine or fix definitely, to designate, appoint. Here it means, that he specifies particularly, or mentions expressly.
A certain day - A particular time; he mentions today particularly. That is, in the time of David, he uses the word "today," as if time was "then" an offer of rest, and as if it were then possible to enter into it. The object of the additional thought was to show that the offer of rest was not confined to the Israelites to whom it was first made; that David regarded it as existing in his day; and that man might even then be invited to come and partake of the rest that was promised. "Nearly five hundred years after the time when the Israelites were going to the promised land, and when the offer of rest was made to them, we hear David speaking of "rest" still; rest which Was offered in his time, and which might then be lost by hardening the heart. It could not be, therefore, that the offer of rest pertained merely to the promised land. It must be something in advance of that. It must be something existing in the time of David. It must be an offer of heaven." A Jew might feel the force of this argument more than we do; still it is conclusive to prove the point under consideration, that there was a rest spoken of long after the offer of the promised land, and that all the promises could not have pertained to that.
Saying in David - In a Psalm composed by David, or rather perhaps, saying "by" David; that is, God spake by him.
Today - Now - that is, even in the time of David.
After so long a time - That is, so long after the first promise was made; to wit, about 500 years. These are the words of Paul calling attention to the fact that so long a time after the entrance into the promised land there was still a speaking of "today," as if even then they were called to partake of the rest.
As it is said - To quote it exactly; or to bring the express authority of the Scriptures. It is expressly said even after that long time, "today - or now, if you will hear his voice." All this is to prove that even in that time there was an offer of rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: saying: Heb 3:7, Heb 3:8; Sa2 23:1, Sa2 23:2; Mat 22:43; Mar 12:36; Luk 20:42; Act 2:29, Act 2:31, Act 28:25
To day: Heb 3:7, Heb 3:15; Psa 95:7
after: Kg1 6:1; Act 13:20-23
John Gill
4:7 Again he limiteth a certain day,.... Since the seventh day of the creation was a day of rest which God entered into, and not man; and since the land of Canaan was a typical rest, which the unbelieving Israelites did not enter into, because of unbelief; and yet there must be persons, and there must be a time for them to enter into the true rest which God has left a promise of; therefore he has limited, fixed, and appointed a certain day, the Gospel dispensation, for believers to enter into it:
saying in David; or by David, who was the penman of the 95th psalm, as may be learned from hence; and this is agreeably to, and confirms a rule which the Jews give, that those psalms which are without a title were written by David (g); the Spirit of God spake in him and by him, and plainly pointed out another day of rest from the above mentioned:
today, after so long a time; as two thousand five hundred years from the first seventh day to the time of Moses, and five hundred years from the times of Moses and Joshua, to his:
as it is said; the Alexandrian copy reads, "as it is before said", or, "above said", as the Vulgate Latin, and Syriac versions; that is, in Ps 95:7 before cited, Heb 3:7
today if you will hear his voice, harden not your hearts; See Gill on Heb 3:7, Heb 3:8.
(g) Aben Ezra & Kimchi Praefat. in Tillim.
John Wesley
4:7 After so long a time - It was above four hundred years from the time of Moses and Joshua to David. As it was said before - St. Paul here refers to the text he had just cited.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Again--Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, Heb 3:7, Heb 3:15), To-day if ye hear His voice," &c. [ALFORD].
4:84:8: Զի եթէ զնոսա Յիսովայ հանգուցեա՛լ էր, ապա վասն այլո՛յ աւուր ո՛չ խօսէր յետ այնորիկ[4701]։ [4701] Ոմանք. Յեսովայ հանգուցեալ։ Ուր Ոսկան. Յեսուայ։
8 Որովհետեւ, եթէ Յեսուն դրանց հանգիստ տուած լինէր, ապա դրանից յետոյ Աստուած ուրիշ օրուայ մասին չէր խօսի:
8 Վասն զի եթէ Յեսու հանգչեցուցած ըլլար զանոնք, ա՛լ անկէ ետքը ուրիշ օրուան համար չէր ըսուեր։
Զի եթէ զնոսա Յեսուայ հանգուցեալ էր, ապա վասն այլոյ աւուր ոչ խօսէր յետ այնորիկ:

4:8: Զի եթէ զնոսա Յիսովայ հանգուցեա՛լ էր, ապա վասն այլո՛յ աւուր ո՛չ խօսէր յետ այնորիկ[4701]։
[4701] Ոմանք. Յեսովայ հանգուցեալ։ Ուր Ոսկան. Յեսուայ։
8 Որովհետեւ, եթէ Յեսուն դրանց հանգիստ տուած լինէր, ապա դրանից յետոյ Աստուած ուրիշ օրուայ մասին չէր խօսի:
8 Վասն զի եթէ Յեսու հանգչեցուցած ըլլար զանոնք, ա՛լ անկէ ետքը ուրիշ օրուան համար չէր ըսուեր։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Ибо если бы Иисус [Навин] доставил им покой, то не было бы сказано после того о другом дне.
4:8  εἰ γὰρ αὐτοὺς ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας.
4:8. εἰ (if) γὰρ (therefore) αὐτοὺς (to-them) Ἰησοῦς (an-Iesous) κατέπαυσεν, (it-ceased-down,"οὐκ (not) ἂν (ever) περὶ (about) ἄλλης (of-other) ἐλάλει (it-was-speaking-unto) μετὰ (with) ταῦτα (to-the-ones-these) ἡμέρας. (of-a-day)
4:8. nam si eis Iesus requiem praestitisset numquam de alio loqueretur posthac dieFor if Jesus had given them rest he would never have afterwards spoken of another day.
8. For if Joshua had given them rest, he would not have spoken afterward of another day.
4:8. For if Jesus had offered them rest, he would never have spoken, afterward, about another day.
4:8. For if Jesus had given them rest, then would he not afterward have spoken of another day.
For if Jesus had given them rest, then would he not afterward have spoken of another day:

8: Ибо если бы Иисус [Навин] доставил им покой, то не было бы сказано после того о другом дне.
4:8  εἰ γὰρ αὐτοὺς ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας.
4:8. nam si eis Iesus requiem praestitisset numquam de alio loqueretur posthac die
For if Jesus had given them rest he would never have afterwards spoken of another day.
4:8. For if Jesus had offered them rest, he would never have spoken, afterward, about another day.
4:8. For if Jesus had given them rest, then would he not afterward have spoken of another day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υἱος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושע בן נון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ὁ του Ναυη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale's Testament, 1535; in Tindal's 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression.
The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,
Albert Barnes: Notes on the Bible - 1834
4:8: For if Jesus - Margin, "That is, Joshua." The Syriac renders it, "Joshua the son of Nun." "Jesus" is the Greek mode of writing "Joshua," and there can be no doubt that Joshua is here intended. The object is to prove that Joshua did" not" give the people of God such a rest as to make it improper to speak of a "rest" after that time. "If Joshua had given them a complete and final rest; if by his conducting them to the promised land all had been done which had been contemplated by the promise, then it would not have been alluded to again, as it was in the time of David." Joshua "did" give them a rest in the promised land; but it was not all which was intended, and it did not exclude the promise of another and more important rest.
Then would he not - Then "God" would not have spoken of another time when that rest could be obtained. The "other day" here referred to is that which is mentioned before by the phrase "today," and refers to the time in which it is spoken of long after Joshua, to wit, in the time of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Jesus: that is, Joshua, Act 7:45
had: Heb 11:13-15; Deu 12:9, Deu 25:19; Jos 1:15, Jos 22:4, Jos 23:1; Psa 78:55, Psa 105:44
Geneva 1599
4:8 For if (b) Jesus had given them rest, then would he not afterward have spoken of another day.
(b) He speaks of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.
John Gill
4:8 For if Jesus had given them rest,.... That is, Joshua; for Hosheah, Joshua, and Jesus, are one and the same name; or Jesus himself, as two of Stephens's copies read; and so Joshua is called Jesus by the Septuagint interpreters on Ex 17:10 and other places where he is mentioned; and also, by Josephus (h), and Philo (i) the Jew. The Syriac version, lest any should mistake this for Jesus Christ, adds, "the son of Nun": who is certainly the person designed, as the apostle's reasoning shows; who was an eminent type of Jesus Christ: there is an agreement in their names, both signify a saviour, Joshua was a temporal saviour, Christ a spiritual one; and in their office they were both servants; and in their qualifications for their office, such as wisdom, courage, faithfulness, and integrity. Joshua was a type of Christ in many actions of his life; in the miracles he wrought, or were wrought for him; in the battles he fought, and the victories he obtained; in saving Rahab and her family; in receiving the Gibeonites, who came submissively to him; and in leading the children of Israel into Canaan's land, which he divided to them by lot: but though he brought them into a land of rest, into the typical rest, where they had rest for a while from their temporal enemies, yet he did not give them the true spiritual rest: had he,
then would he not afterward have spoken of another day; that is, God, in David's time, and by him, would not have so long after appointed another day of rest; meaning, not any particular day of the week, but the whole Gospel dispensation, in the times of the Messiah; wherefore the apostle concludes as follows.
(h) Antiqu. Jud. l. 4. c. 7. sect. 2. c. 8. sect. 46, 47, 48. & l. 5. c. 1. sect. 1. & passim. (i) De Charitate, p. 698, 699, 700.
John Wesley
4:8 The rest - All the rest which God had promised.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Acts 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
4:94:9: Արդ ուրեմն նուազեա՛լ է շաբաթո՛ւմն ժողովրդեանն Աստուծոյ։
9 Արդ, ուրեմն, Աստծու ժողովրդի համար դեռ մնում է մի ուրիշ հանգստի օր.
9 Ուրեմն Աստուծոյ ժողովուրդին դեռ հանգիստ մը կը մնայ։
Արդ ուրեմն [17]նուազեալ է`` շաբաթումն ժողովրդեանն Աստուծոյ:

4:9: Արդ ուրեմն նուազեա՛լ է շաբաթո՛ւմն ժողովրդեանն Աստուծոյ։
9 Արդ, ուրեմն, Աստծու ժողովրդի համար դեռ մնում է մի ուրիշ հանգստի օր.
9 Ուրեմն Աստուծոյ ժողովուրդին դեռ հանգիստ մը կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Посему для народа Божия еще остается субботство.
4:9  ἄρα ἀπολείπεται σαββατισμὸς τῶ λαῶ τοῦ θεοῦ·
4:9. ἄρα (Thus) ἀπολείπεται (it-be-remaindered-off) σαββατισμὸς (a-sabbathing-of) τῷ (unto-the-one) λαῷ (unto-a-people) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
4:9. itaque relinquitur sabbatismus populo DeiThere remaineth therefore a day of rest for the people of God.
9. There remaineth therefore a sabbath rest for the people of God.
4:9. And so, there remains a Sabbath of rest for the people of God.
4:9. There remaineth therefore a rest to the people of God.
There remaineth therefore a rest to the people of God:

9: Посему для народа Божия еще остается субботство.
4:9  ἄρα ἀπολείπεται σαββατισμὸς τῶ λαῶ τοῦ θεοῦ·
4:9. itaque relinquitur sabbatismus populo Dei
There remaineth therefore a day of rest for the people of God.
9. There remaineth therefore a sabbath rest for the people of God.
4:9. And so, there remains a Sabbath of rest for the people of God.
4:9. There remaineth therefore a rest to the people of God.
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Adam Clarke: Commentary on the Bible - 1831
4:9: There, remaineth therefore a rest to the people of God - It was not,
1. The rest of the Sabbath; it was not,
2. The rest in the promised land,
for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers.
There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.
Albert Barnes: Notes on the Bible - 1834
4:9: There remaineth, therefore, a rest - This is the conclusion to which the apostle comes. The meaning is this, that according to the Scriptures there is "now" a promise of rest made to the people of God. It did not pertain merely to those who were called to go to the promised land, nor to those who lived in the time of David, but it is "still" true that the promise of rest pertains to "all" the people of God of every generation. The "reasoning" by which the apostle comes to this conclusion is briefly this:
(1) That there was a "rest" - called "the rest of God" - spoken of in the earliest period of the world - implying that God meant that it should be enjoyed.
(2) that the Israelites, to whom the promise was made, failed of obtaining what was promised by their unbelief.
(3) that God intended that "some" should enter into his rest - since it would not be provided in vain.
(4) that long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavor to obtain.
(5) that if all that had been meant by the word "rest," and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief.
It followed, therefore, that there was something besides that; something that pertained to all the people of God to which the name rest might still be given, and which they were exhorted still to obtain. The word "rest" in this verse - σαββατισμὸς sabbatismos - "Sabbatism," in the margin is rendered "keeping of a Sabbath." It is a different word from σάββατον sabbaton - "the Sabbath;" and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means "a keeping Sabbath" from σαββατίζω sabbatizō - "to keep Sabbath." This word, not used in the New Testament, occurs frequently in the Septuagint; Exo 16:30; Lev 23:32; Lev 26:35; Ch2 36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. It differs from the word "Sabbath." That denotes "the time - the day;" this, "the keeping," or "observance" of it; "the festival." It means here "a resting," or an observance of sacred repose - and refers undoubtedly to heaven, as a place of eternal rest with God. It cannot mean the rest in the land of Canaan - for the drift of the writer is to prove that that is "not" intended. It cannot mean the "Sabbath," properly so called - for then the writer would have employed the usual word σάββατον sabbaton - "Sabbath." It cannot mean the Christian Sabbath - for the object is not to prove that there is such a day to be observed, and his reasoning about being excluded from it by unbelief and by hardening the heart would be irrelevant. It must mean, therefore, "heaven" - the world of spiritual and eternal rest; and the assertion is, that there "is" such a "resting," or "keeping of a Sabbath" in heaven for the people of God. Hence, learn:
(1) that heaven is a place of cessation from wearisome toil. It is to be like the "rest" which God had after the work of creation (Heb 4:4, note), and of which that was the type and emblem. There will be "employment" there, but it will be without fatigue; there will be the occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and fails into the grave. There the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labors. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the "rest" that remains in heaven, and as the laborer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to heaven as the place of eternal repose.
(2) heaven will be like a Sabbath. The best description of it is to say it is "an eternal Sabbath." Take the Sabbath on earth when best observed, and extend the idea to eternity, and let there be separated all idea of imperfection from its observance, and that would be heaven. The Sabbath is holy; so is heaven. It is a period of worship; so is heaven. It is for praise and for the contemplation of heavenly truth; so is heaven. The Sabbath is appointed that we may lay aside worldly cares and anxieties for a little season here; heaven that we may lay them aside foRev_er.
(3) the Sabbath here should be like heaven. It is designed to be its type and emblem. So far as the circumstances of the case will allow, it should be just like heaven. There should be the same employments; the same joys; the same communion with God. One of the best rules for employing the Sabbath aright is, to think what heaven will be, and then to endeavor to spend it in the same way. One day in seven at least should remind us of what heaven is to be; and that day may be, and should be, the most happy of the seven.
(4) they who do not love the Sabbath on earth, are not prepared for heaven. If it is to them a day of tediousness; if its hours move heavily; if they have no delight in its sacred employments, what would an eternity of such days be? How would they be passed? Nothing can be clearer than that if we have no such happiness in a season of holy rest, and in holy employments here, we are wholly unprepared for heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be "one long unbroken" sabbath - an eternity of successive Sabbath hours. But what to a sinner could be a more repulsive and gloomy prospect than such an eternal Sabbath?
(5) if this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of people for heaven! How is the Sabbath now spent? In idleness; in business; in traveling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, "ennui;" - in Rev_elry and dissipation; in any and every way "except the right way;" in every way except in holy communion with God. What would the race be if once transported to heaven as they are! What a prospect would it be to this multitude to have to spend "an eternity" which would be but a prolongation of the Sabbath of holiness!
(6) let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labor let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease foRev_er. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven - near the throne of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: remaineth: Heb 4:1, Heb 4:3, Heb 3:11; Isa 11:10, Isa 57:2, Isa 60:19, Isa 60:20; Rev 7:14-17, Rev 21:4
rest: or, keeping of a sabbath
people: Heb 11:25; Psa 47:9; Mat 1:21; Tit 2:14; Pe1 2:10
John Gill
4:9 Tamid, c. 7. sect. 4. T. Bab. Sanhedrin, fol. 97. 1, Shirhashirim Rabba, fol. 16. 3. Massecheth Sopherim, c. 18. sect. 1. Tzeror Hammor, fol. 3. 1. (l) Zohar in Gen. fol. 31. 4. Shaare Orn, fol. 17. 1. Caphtor, fol. 64. 1.
John Wesley
4:9 Therefore - Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.
Robert Jamieson, A. R. Fausset and David Brown
4:9 therefore--because God "speaks of another day" (see on Heb 4:8).
remaineth--still to be realized hereafter by the "some (who) must enter therein" (Heb 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," Heb 4:3). God's rest was a Sabbatism; so also will ours be.
a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in Heb 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this Heb 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (Heb 4:4), as God rested (Rev_ 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev_ 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zeph 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."
4:104:10: Զի որ եմուտ ՚ի հանգիստն նորա, եւ նա՛ հանգեաւ յիւրոց գործոց անտի. որպէս եւ Աստուած յիւրայոցն[4702]։ վջ [4702] Ոմանք. Որպէս Աստուած յիւրայնոցն։
10 որովհետեւ, ով մտնում է նրա հանգստի մէջ, նա հանգստանում է իր գործերից, ինչպէս Աստուած էլ հանգստացաւ իր գործերից:
10 Վասն զի ան որ անոր հանգիստը մտաւ, ա՛լ հանգչեցաւ իր գործերէն, ինչպէս Աստուած ալ իրեններէն։
Զի որ եմուտ ի հանգիստն նորա, եւ նա հանգեաւ յիւրոց գործոց անտի, որպէս եւ Աստուած յիւրայնոցն:

4:10: Զի որ եմուտ ՚ի հանգիստն նորա, եւ նա՛ հանգեաւ յիւրոց գործոց անտի. որպէս եւ Աստուած յիւրայոցն[4702]։ վջ
[4702] Ոմանք. Որպէս Աստուած յիւրայնոցն։
10 որովհետեւ, ով մտնում է նրա հանգստի մէջ, նա հանգստանում է իր գործերից, ինչպէս Աստուած էլ հանգստացաւ իր գործերից:
10 Վասն զի ան որ անոր հանգիստը մտաւ, ա՛լ հանգչեցաւ իր գործերէն, ինչպէս Աստուած ալ իրեններէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Ибо, кто вошел в покой Его, тот и сам успокоился от дел своих, как и Бог от Своих.
4:10  ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός.
4:10. ὁ (the-one) γὰρ (therefore) εἰσελθὼν ( having-had-came-into ) εἰς ( into ) τὴν ( to-the-one ) κατάπαυσιν ( to-a-ceasing-down ) αὐτοῦ ( of-it ) καὶ (and) αὐτὸς (it) κατέπαυσεν ( it-ceased-down ) ἀπὸ ( off ) τῶν ( of-the-ones ) ἔργων ( of-works ) αὐτοῦ ( of-it ) ὥσπερ (as-very) ἀπὸ ( off ) τῶν ( of-the-ones ) ἰδίων ( of-private-belonged ," ὁ ( the-one ) θεός . ( a-Deity )
4:10. qui enim ingressus est in requiem eius etiam ipse requievit ab operibus suis sicut a suis DeusFor he that is entered into his rest, the same also hath rested from his works, as God did from his.
10. For he that is entered into his rest hath himself also rested from his works, as God did from his.
4:10. For whoever has entered into his rest, the same has also rested from his works, just as God did from his.
4:10. For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.
For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his:

10: Ибо, кто вошел в покой Его, тот и сам успокоился от дел своих, как и Бог от Своих.
4:10  ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός.
4:10. qui enim ingressus est in requiem eius etiam ipse requievit ab operibus suis sicut a suis Deus
For he that is entered into his rest, the same also hath rested from his works, as God did from his.
4:10. For whoever has entered into his rest, the same has also rested from his works, just as God did from his.
4:10. For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: "Кто вошел в покой Его, тот и сам успокоился от дел своих, как и Бог от Своих". Задача дел человека - второе творение - возвращение человеком утраченного единения с Божеством. Достигшие этой цели верою во Христа, благодатью Его, победою греха и мира, наследуют покой Божий, удостаиваются посильного для них участия в Божественной славе и блаженстве. Увещание постараться войти в покой Божий - (11: ст.) апостол обосновывает или подкрепляет указанием на живость и действенность Слова Божия (12: ст.), под которым надлежит разуметь и вообще слово - выражение мыслей Божиих, и Личное Слово - второе лице Пресв. Троицы, Которое, как воплощение живой, вечной истины, носит в себе внутреннюю живую силу, так что, будучи воспринимаемо человеческою душою в вере, становится зародышем разнообразных плодов (ср. Мф 13:3: и д.). - Действенность Слова Божия - в силе совершения и исполнения: "рече и быша..." Ср. Ис 55:10, 11. - "Острее всякого меча обоюдоострого..." - обозначение силы и глубины проникновения Слова Божия в существо человека (ср. Отк 1:16; Прем 18:15, 16). - "До разделения души и духа, составов и мозгов" - до разделения внутреннейших, таинственнейших, мельчайших частей тела души и духа. Некоторые на основании этого места и 1: Сол 5:23: утверждают, что Св. Писание признает трехсоставность человеческого естества: тело, душа и дух: тело, или плоть - как высшая, материальная оболочка человека, дух - самосознательное, высшее, Божественно сродное начало, и душа - как оживляющая тело и посредствующая связь его с духом; тело - оболочка души, душа - оболочка духа. Эти подразделения духовной стороны человеческого существа на душу и дух могут быть, однако, допускаемы не в смысле двух различных частей или сущностей в человеке, а лишь как обозначение различных проявлений или свойств одной и той же духовной сущности в человеке: душа, оживляющая тело, восприемлющая чувственные впечатления, как в собственном смысле душа - yuch; душа же - мыслящая, желающая, способная к богопознанию - как дух - pneuma, ср. 1Кор.15:44; 1: Сол 5:23. С 14: стиха апостол резко переходит к раскрытию другого предмета - о превосходстве Христова первосвященства пред ветхозаветным, посвящая этому предмету почти 6: глав (до 18: ст. X гл.), в коих рассматривает первосвященство Христа в отношении к Его личности, к святилищу и к жертве, Им принесенной.
Adam Clarke: Commentary on the Bible - 1831
4:10: 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, etc., of this life; as in Rev 14:13. 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 שבת עלאה ושבת התאה 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 19:30 : 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.
Albert Barnes: Notes on the Bible - 1834
4:10: For he that is entered into rest - That is, the man who is so happy as to reach heaven, will enjoy a rest similar to what God had when he finished the work of creation. It will be:
(1) a cessation from toil; and,
(2) it will be a rest similar to that of God - the same kind of enjoyment, the same freedom from care, anxiety, and labor.
How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then:
(1) not to mourn improperly for those who have left us and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil!
(2) let us in our toils look forward to the world of rest. Our labors will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us.
(3) labor while is is called today. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from "our" work as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbor will not come to admonish his neighbor; compare Luk 16:24-29. We shall all have ceased from our work as God did from his; and never again shall we speak to a living friend to invite him to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: he that: Heb 1:3, Heb 10:12; Rev 14:13
hath: Joh 19:30; Pe1 4:1, Pe1 4:2
as: Heb 4:3, Heb 4:4
Geneva 1599
4:10 (c) For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.
(c) As God rested the seventh day, so must we rest from our works, that is, from those things that proceed from our corrupt nature.
John Gill
4:10 For he that is entered into his rest, &c. 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 Heb 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 Heb 4:12. 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.
John Wesley
4:10 For they do not yet so rest. Therefore a fuller rest remains for them.
Robert Jamieson, A. R. Fausset and David Brown
4:10 For--justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9).
he that is entered--whosoever once enters.
his rest--God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS] (Jer 6:16; Mt 11:28-29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN].
from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen 2:3, Gen 2:15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his'; Is 11:10, 'His rest': 'the joy of the Lord,' Mt 25:21, Mt 25:23) rest (namely, Jesus, our Forerunner, Heb 4:14; Heb 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (Heb 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on Heb 4:4).
4:114:11: Փութասցո՛ւք այսուհետեւ մտանե՛լ յայն հանգիստ. զի մի՛ ոք ընդ նովին օրինակաւ անհաւանութեանն անկանիցի[4703]։ [4703] Ոմանք. Անհաւատութեանն անկանիցի։ Ուր օրինակ մի. անհնազանդութեանն անկա՛՛։
11 Ջանանք, ուրեմն, մտնել այդ հանգստի մէջ, որպէսզի որեւէ մէկը նոյնօրինակ անհնազանդութեան մէջ չընկնի:
11 Ուրեմն ջանանք այն հանգիստը մտնել, որ չըլլայ թէ մէկը նոյն անհաւատութեան մէջ իյնայ։
Փութասցուք այսուհետեւ մտանել յայն հանգիստ, զի մի՛ ոք ընդ նովին օրինակաւ անհաւանութեանն անկանիցի:

4:11: Փութասցո՛ւք այսուհետեւ մտանե՛լ յայն հանգիստ. զի մի՛ ոք ընդ նովին օրինակաւ անհաւանութեանն անկանիցի[4703]։
[4703] Ոմանք. Անհաւատութեանն անկանիցի։ Ուր օրինակ մի. անհնազանդութեանն անկա՛՛։
11 Ջանանք, ուրեմն, մտնել այդ հանգստի մէջ, որպէսզի որեւէ մէկը նոյնօրինակ անհնազանդութեան մէջ չընկնի:
11 Ուրեմն ջանանք այն հանգիստը մտնել, որ չըլլայ թէ մէկը նոյն անհաւատութեան մէջ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Итак постараемся войти в покой оный, чтобы кто по тому же примеру не впал в непокорность.
4:11  σπουδάσωμεν οὗν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῶ αὐτῶ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.
4:11. Σπουδάσωμεν (We-might-have-hastened-to) οὖν (accordingly) εἰσελθεῖν ( to-have-had-came-into ) εἰς ( into ) ἐκείνην (to-the-one-thither) τὴν ( to-the-one ) κατάπαυσιν , ( to-a-ceasing-down ,"ἵνα (so) μὴ (lest) ἐν (in) τῷ (unto-the-one) αὐτῷ (unto-it) τις (a-one) ὑποδείγματι (unto-a-showing-under-to) πέσῃ (it-might-have-had-fallen) τῆς (of-the-one) ἀπειθείας. (of-an-un-conducing-of)
4:11. festinemus ergo ingredi in illam requiem ut ne in id ipsum quis incidat incredulitatis exemplumLet us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
11. Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience.
4:11. Therefore, let us hasten to enter into that rest, so that no one may fall into the same example of unbelief.
4:11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief:

11: Итак постараемся войти в покой оный, чтобы кто по тому же примеру не впал в непокорность.
4:11  σπουδάσωμεν οὗν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῶ αὐτῶ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.
4:11. festinemus ergo ingredi in illam requiem ut ne in id ipsum quis incidat incredulitatis exemplum
Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
4:11. Therefore, let us hasten to enter into that rest, so that no one may fall into the same example of unbelief.
4:11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Serious Exhortation; The Priesthood of Christ.A. D. 62.
11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12 For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, v. 11. Observe, 1. The end proposed--rest spiritual and eternal, the rest of grace here and glory hereafter--in Christ on earth, with Christ in heaven. 2. The way to this end prescribed--labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Eccl. v. 12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.

II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, v. 12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (John i. 1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1 Pet. i. 24, 25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zech. i. 5, 6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2 Cor. x. 4, 5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph. vi. 17. It is the two-edged sword that cometh out of the mouth of Christ, Rev. i. 16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

3. From the perfections of the Lord Jesus Christ, both of his person and office.

(1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, v. 13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev. ii. 23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.

(2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.

[1.] What kind of high priest Christ is (v. 14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus--a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, v. 15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,

[2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, v. 14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, v. 16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons--times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2 Tim. i. 18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.
Adam Clarke: Commentary on the Bible - 1831
4:11: Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory.
Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.
Albert Barnes: Notes on the Bible - 1834
4:11: Let us therefore labour - Let us earnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief, and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence; and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it.
Of unbelief - Margin, "disobedience." The word "unbelief" best expresses the sense, as the apostle was showing that this was the principal thing that pRev_ented people from entering into heaven; see the notes at Heb 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Let: Heb 4:1, Heb 6:11; Mat 7:13, Mat 11:12, Mat 11:28-30; Luk 13:24, Luk 16:16; Joh 6:27; Phi 2:12; Pe2 1:10, Pe2 1:11
lest: Heb 3:12, Heb 3:18, Heb 3:19
unbelief: or, disobedience, Act 26:19; Rom 11:30-32; Eph 2:2, Eph 5:6; Col 3:6; Tit 1:16, Tit 3:3 *Gr.
Geneva 1599
4:11 (3) Let us labour therefore to enter into that rest, lest (d) any man fall after the same example of unbelief.
(3) He returns to an exhortation.
(d) Lest any man become a similar example of infidelity.
John Gill
4:11 Let us labour therefore to enter into that rest,.... Not eternal rest; this is not to be entered into now; nor is an entrance into it to be obtained by labour; salvation is not by works; eternal life is a free gift; good works do not go before to prepare heaven for the saints, but follow after: nor is the saints' entrance into it a precarious thing; God has promised it, and provided it for his people; Christ is in the possession of it, and is preparing it for them; and the Spirit of God is working them up for the self same thing, and Christ will give them an abundant entrance into it: but the Gospel rest is here meant, that rest which believers now enter into, and is at this present time for them, Heb 4:3 and though true believers are entered into it, yet their rest, peace, and joy in Christ, is not full; they enter by degrees into it, and by believing enjoy more of it: and this is to be laboured for by prayer, hearing the word, and attendance on ordinances; and this requires strength, diligence, and industry; and supposes difficulties and discouragements, through the corruptions of the heart, and the temptations of Satan; and this is designed to quicken and awaken a godly jealousy in God's people, over themselves:
lest any man fall after the same example of unbelief; into the sin of unbelief, and into punishment through it, as the Israelites did; who sinning, their carcasses fell in the wilderness, and they entered not into God's rest, as he swore they should not: true believers may fall into sin, and from a degree of the exercise of grace, and of the steadfastness of the Gospel; but they cannot finally and totally fall away, because they are kept by the power of God; yet they may so fall, as to come short, or at least seem to come short of enjoying the rest and peace of the Gospel state: external professors may fall from the Gospel, and the religion they have professed, and come short of the glory they expected; and fall into just and deserved punishment, in like manner as the unbelieving Israelites did.
John Wesley
4:11 Lest any one should fall - Into perdition.
Robert Jamieson, A. R. Fausset and David Brown
4:11 Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
labour--Greek, "strive diligently."
that rest--which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20).
fall--with the soul, not merely the body, as the rebel Israelites fell (Heb 3:17).
after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
4:124:12: Զի կենդանի է բանն Աստուծոյ՝ եւ ազդօղ՝ եւ հատո՛ւ քան զամենայն սուր երկսայրի, եւ անցանէ՛ մինչեւ ցորոշումն շնչոյ՝ եւ ոգւոյ՝ եւ յօդից՝ եւ ուղղոյ. եւ քննի՛չ է մտա՛ց՝ եւ խորհրդոց սրտից[4704]։ [4704] Ոմանք. Քանզի կենդանի է... եւ յօդից եւ ուղղոց... եւ ՚ի խորհրդոց սր՛՛։
12 Կենդանի է Աստծու խօսքը, ազդու եւ աւելի հատու, քան ամէն մի երկսայրի սուր. եւ կտրում անցնում է մինչեւ ոգու եւ հոգու, յօդերի եւ ողնածուծի բաժանման սահմանը. նա քննում է սրտի մտածումներն ու խորհուրդները:
12 Վասն զի Աստուծոյ խօսքը կենդանի է ու զօրեղ եւ ամէն երկսայրի սուրէ կտրուկ, որ կը թափանցէ մինչեւ շունչը ու ոգին եւ յօդուածները ու ծուծը։ Կը քննէ սրտին խորհուրդները ու մտածումները։
Զի կենդանի է բանն Աստուծոյ եւ ազդող եւ հատու քան զամենայն սուր երկսայրի, եւ անցանէ մինչեւ ցորոշումն շնչոյ եւ ոգւոյ եւ յօդից, եւ ուղղոյ, եւ քննիչ է մտաց եւ խորհրդոց սրտից:

4:12: Զի կենդանի է բանն Աստուծոյ՝ եւ ազդօղ՝ եւ հատո՛ւ քան զամենայն սուր երկսայրի, եւ անցանէ՛ մինչեւ ցորոշումն շնչոյ՝ եւ ոգւոյ՝ եւ յօդից՝ եւ ուղղոյ. եւ քննի՛չ է մտա՛ց՝ եւ խորհրդոց սրտից[4704]։
[4704] Ոմանք. Քանզի կենդանի է... եւ յօդից եւ ուղղոց... եւ ՚ի խորհրդոց սր՛՛։
12 Կենդանի է Աստծու խօսքը, ազդու եւ աւելի հատու, քան ամէն մի երկսայրի սուր. եւ կտրում անցնում է մինչեւ ոգու եւ հոգու, յօդերի եւ ողնածուծի բաժանման սահմանը. նա քննում է սրտի մտածումներն ու խորհուրդները:
12 Վասն զի Աստուծոյ խօսքը կենդանի է ու զօրեղ եւ ամէն երկսայրի սուրէ կտրուկ, որ կը թափանցէ մինչեւ շունչը ու ոգին եւ յօդուածները ու ծուծը։ Կը քննէ սրտին խորհուրդները ու մտածումները։
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4:1212: Ибо слово Божие живо и действенно и острее всякого меча обоюдоострого: оно проникает до разделения души и духа, составов и мозгов, и судит помышления и намерения сердечные.
4:12  ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·
4:12. Ζῶν (Lifing-unto) γὰρ (therefore) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἐνεργὴς (worked-in) καὶ (and) τομώτερος (more-cut) ὑπὲρ (over) πᾶσαν (to-all) μάχαιραν (to-a-knife) δίστομον (to-double-mouthed) καὶ (and) διικνούμενος ( tracking-through-unto ) ἄχρι (unto-whilst) μερισμοῦ (of-a-portioning-of) ψυχῆς (of-a-breathing) καὶ (and) πνεύματος, (of-a-currenting-to,"ἁρμῶν (of-liftings-along-of) τε (also) καὶ (and) μυελῶν, (of-marrows,"καὶ (and) κριτικὸς (separated-belonged-of) ἐνθυμήσεων (of-passionings-in) καὶ (and) ἐννοιῶν (of-considerings-in-unto) καρδίας: (of-a-heart)
4:12. vivus est enim Dei sermo et efficax et penetrabilior omni gladio ancipiti et pertingens usque ad divisionem animae ac spiritus conpagum quoque et medullarum et discretor cogitationum et intentionum cordisFor the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.
4:12. For the Word of God is living and effective: more piercing than any two-edged sword, reaching to the division even between the soul and the spirit, even between the joints and the marrow, and so it discerns the thoughts and intentions of the heart.
4:12. For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.
For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart:

12: Ибо слово Божие живо и действенно и острее всякого меча обоюдоострого: оно проникает до разделения души и духа, составов и мозгов, и судит помышления и намерения сердечные.
4:12  ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·
4:12. vivus est enim Dei sermo et efficax et penetrabilior omni gladio ancipiti et pertingens usque ad divisionem animae ac spiritus conpagum quoque et medullarum et discretor cogitationum et intentionum cordis
For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.
4:12. For the Word of God is living and effective: more piercing than any two-edged sword, reaching to the division even between the soul and the spirit, even between the joints and the marrow, and so it discerns the thoughts and intentions of the heart.
4:12. For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.
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Adam Clarke: Commentary on the Bible - 1831
4:12: For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in Joh 1:1, etc., and Rev 19:13; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, Jo1 5:7, I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man's conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, Luk 1:2 : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord's ministry is intended. The second is, Act 20:32 : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable.
Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended,
1. Because St. Paul does not use that term to express the Son of God.
2. Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained.
It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: 'Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.' See Deu 8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: 'For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;' i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: 'Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.' This however may be applied to the eternal Logos, or uncreated Word.
"And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa 55:10, Isa 55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, Luk 7:7 : But say in a word, (αλλα ειπε λογῳ, speak to thy word), and my servant shall be healed." This is the sum of what this very able commentator says on the subject.
In Dr. Dodd's collections we find the following: -
"The word of God, which promises to the faithful, an entrance into God's rest in David's time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; Isa 40:8. Compare Isa 51:6; Isa 55:11; 1 Esdras 4:38; Joh 3:34; Pe1 1:23. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, Plm 1:6. See Co2 10:4; Th1 2:13. And sharper than any two-edged sword; τομωτερος ὑπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, 'that it is a weapon which penetrates deeper into a man than a sword.' See also Isa 40:4; Eph 6:17; Rev 1:16; Rev 2:16.
"Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See Th1 5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: 'It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.' Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev 10:1-5; Num 11:1-3, Num 16:35; Psa 78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, 'That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.' And this brings the matter home to the exhortation with which our author began, Heb 3:12, Heb 3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num 32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out." See Hammond, Whitby, Sykes, and Pierce.
Mr. Wesley's note on this verse is expressed with his usual precision and accuracy: -
"For the word of God - preached, Heb 4:2, and armed with threatenings, Heb 4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions."
The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרב שתי פיפיות chereb shetey piphiyoth, the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen.
Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God's word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances.
But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer 23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse.
Albert Barnes: Notes on the Bible - 1834
4:12: For the word of God - The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light, and that if there is insincerity and self-deception there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase "the Word of God." Some have supposed that it means the Lord Jesus; others, the whole of the divine Revelation; others the gospel; others the particular threatening referred to here. The "Word of God" is "what God speaks" - whether it be a promise or a threatening; whether it be Law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what "God had said" is suited to detect hypocrisy and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His "truth" is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power - whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, searching application of the Word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man; compare Isa 49:2. The phrase "the Word of God" here may be applied, therefore, to the "truth" of God, however made known to the mind. In some way it will bring out the real feelings, and show what man is.
Is quick - Greek ζῶν zō n - "living." It is not dead, inert, and powerless. It has a "living" power, and is energetic and active. It is "adapted" to produce this effect.
And powerful - Mighty. Its power is seen in awakening the conscience; alarming the fears; laying bare the secret feelings of the heart, and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is suited to effect, and if we may judge of its power by the greatness of the Rev_olutions produced, no words can over-estimate the might of the truth which God has Rev_ealed.
Sharper than any two-edged sword - Literally, "two-mouthed" sword - δίστομον distomon. The word "mouth" was given to the sword because it seemed to "devour" all before it. It consumed or destroyed as a wild beast does. The comparison of the Word of God to a sword or to an arrow, is designed to show its power of penetrating the heart; Ecc 12:11, "The words of the wise are as goads, and as nails fastened by the masters of assemblies;" compare Isa 49:2. "And he hath made my mouth like a sharp sword;" Rev 1:16, "And out of his mouth went a sharp two-edged sword;" Rev 2:12, Rev 2:16; Rev 19:15. The comparison is common in the classics, and in Arabic poetry; see Gesenius, on Isa 49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the Word of God reaches the "heart" - the very center of action, and lays open the motives and feelings of the man. It was common among the ancients to have a sword with two edges. The Roman sword was commonly made in this manner. The fact that it had two edges made it more easy to penetrate, as well as to cut with every way.
Piercing even to the dividing asunder - Penetrating so as to divide.
Soul and spirit - The animal life from the immortal soul. The former word here - ψυχή psuchē - "soul" - is evidently used to denote the "animal life," as distinguished from the mind or soul. The latter word - πνεῦμα pneuma - "spirit" - means the soul; the immaterial and immortal part; what lives when the animal life is extinct. This distinction occurs in Th1 5:23, "your whole spirit, and soul, and body;" and it is a distinction which we are constantly in the habit of making. There is the body in man - the animal life - and the immortal part that leaves the body when life is extinct. Mysteriously united, they constitute one man. When the animal life is separated from the soul, or when the soul leaves the animated body, the body dies, and life is extinct. To separate the one from the other is, therefore, the same as to take life - and this is the idea here, that the Word of God is like a sharp sword that inflicts deadly wounds. The sinner "dies;" that is, he becomes dead to his former hopes, or is "slain" by the Law; Rom 7:9, "I was alive without the law once, but when the commandment came, sin Rev_ived, and I died." This is the power referred to here - the power of destroying the hopes of the sinner; cutting him down under conviction; and prostrating him as if a sword had pierced his heart.
And of the joints and marrow - The figure is still continued of the sword that takes life. Such a sword would seem to penetrate even the joints and marrow of the body. It would separate the joints, and pierce through the very bones to the marrow. A similar effect, Paul says, is produced by truth. It seems to penetrate the very essence of the soul, and lay it all open to the view.
And is a discerner of the thoughts - It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield, and some others, suppose that the reference here is to "God" speaking by his word. But the more natural construction certainly is, to refer it to the Word or truth of God. It is true that God searches the heart, and knows the thoughts, but that is not the truth which is prominent here. It is, that the thoughts and intents of the heart are brought out to view by the Word of God. And can anyone doubt this? see Rom 7:7. Is it not true that people are made to see their real character under the exhibition of the truth of God? That in the light of the Law they see their past lives to be sinful? That the exhibition of truth calls to their recollection many long-forgotten sins? And that their real feelings are brought out when the truth of God is proclaimed? Men then are made to look upon their motives as they had never done before, and to see in their hearts feelings whose existence they would not have suspected if it had not been for the exhibition of the truth. The exhibition of the truth is like pouring down the beams of the sun at midnight on a dark world; and the truth lays open the real feelings of the sinner as that sun would disclose the clouds of wickedness that are now performed under cover of the night. Many a man has a deep and fixed hostility to God and to his gospel who might never be sensible of it if the truth was not faithfully proclaimed. The particular idea here is, that the truth of God will detect the feelings of the hypocrite and self-deceiver. They cannot always conceal their emotions, and the time will come when truth, like light poured into the soul, will Rev_eal their unbelief and their secret sins. They who are cherishing a hope of salvation, therefore, should be on their guard lest they mistake the name for the reality. Let us learn from this verse:
(1) The power of truth. It is "suited" to lay open the secret feelings of the soul. There is not an effect produced in awakening a sinner; or in his conviction, conversion, and sanctification, which the truth is not "adapted" to produce. The truth of God is not dead; nor suited to make people "worse;" nor designed merely to show its own "weakness," and to be a mere occasion on which the Holy Spirit acts on the mind; it is in its own nature Fitted to produce just the effects which are produced when it awakens, convicts, converts, and sanctifies the soul.
(2) the truth should be preached with the feeling that it is adapted to this end. Men who preach should endeavor to understand the nature of the mind and of the moral feelings, as really as he who would inflict a deadly wound should endeavor to understand enough about anatomy to know where the heart is, or he who administers medicine should endeavor to know what is adapted to remove certain diseases. And he who has no belief in the efficacy of truth to produce any effect, resembles one who should suppose that all knowledge of the human system was needless to him who wished to perform a surgical operation, and who should cut at random - piously leaving it with God to direct the knife; or he who should go into a hospital of patients and administer medicines indiscriminately - devoutly saying that all healing must come from God, and that the use of medicine was only to show its own weakness! Thus, many men seem to preach. Yet for aught that appears, truth is just as wisely adapted to save the soul as medicine is to heal the sick; and why then should not a preacher be as careful to study the nature of truth and its adaptedness to a particular end, as a student of the healing art is to understand the adaptedness of medicine to cure disease? The true way of preaching is, to feel that truth is adapted to the end in view; to select what is best suited for that end; to preach as if the whole result depended on getting that truth before the mind and into the heart - and then to leave the whole result with God - as a physician with right feelings will exert all his skill to save his patient, and then commit the whole question of life and health to God. He will be more likely to praise God intelligently who believes that he has wisely adapted a plan to the end in view, than he who believes that God works only at random.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: the word: Heb 13:7; Isa 49:2; Luk 8:11; Act 4:31; Co2 2:17, Co2 4:2; Rev 20:4
is quick: Psa 110:2, Psa 119:130; Ecc 12:11; Isa 55:11; Jer 23:29; Rom 1:16; Co1 1:24; Co2 10:4, Co2 10:5; Th1 2:13; Jam 1:18; Pe1 1:23; Joh 6:51; Pe1 2:4, Pe1 2:5 *Gr.
sharper: Psa 45:3, Psa 149:6; Pro 5:4; Isa 11:4, Isa 49:2; Act 2:37, Act 5:33; Eph 6:17; Rev 1:16, Rev 2:16, Rev 19:15, Rev 19:21
and is: Psa 139:2; Jer 17:10; Co1 14:24, Co1 14:25; Eph 5:13; Rev 2:23
Geneva 1599
4:12 (4) For the (e) word of God [is] (f) quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of (g) soul and (h) spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.
(4) An amplification taken from the nature of the word of God, so powerful that it enters even to the deepest and most inward and secret parts of the heart, fatally wounding the stubborn, and openly reviving the believers.
(e) The doctrine of God which is preached both in the law and in the gospel.
(f) He calls the word of God living, because of the effect it has on those to whom it is preached.
(g) He calls the seat of emotions "soul".
(h) By "spirit" he means the mind.
John Gill
4:12 For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Jn 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is
quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession:
and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Is 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews (m); and Philo the Jew speaks of the flaming sword of the Logos (n).
Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible (o); the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, , "soul, spirit, and breath" (p); the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows,
and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
(m) Zohar in Cab. Lex. p. 364. (n) De Cherubim, p. 112. (o) Onis rerum divin. Haeres, p. 499, 500, 510, 511, 513. (p) Zohar in Gen. fol. 55. 2. & 113. 1, 2. & is Exod. fol. 58. 3, 4. & in Lev. fol. 29. 2. T. Hieros. Celaim, fol. 31. 3. Tzeror Hammor, fol. 2. 1.
John Wesley
4:12 For the word of God - Preached, Heb 4:2, and armed with threatenings, Heb 4:3. Is living and powerful - Attended with the power of the living God, and conveying either life or death to the hearers. Sharper than any two - edged sword - Penetrating the heart more than this does the body. Piercing - Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words. And is a discerner - Not only of the thoughts, but also of the intentions.
Robert Jamieson, A. R. Fausset and David Brown
4:12 For--Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). Rev_ 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (Heb 4:2) is destroying to the disobedient (2Cor 2:15-16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb 4:8.
quick--Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
powerful--Greek, "energetic"; not only living, but energetically efficacious.
sharper--"more cutting."
two-edged--sharpened at both edge and back. Compare "sword of the Spirit . . . word of God" (Eph 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices (Gen 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Acts 17:28).
piercing--Greek, "coming through."
even to the dividing asunder of soul and spirit--that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Cor 2:14, "the natural [animal-souled] man" (Jude 1:19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).
and of the joints and marrow--rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Jn 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Prov 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with Heb 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.
discerner of the thoughts--Greek, "capable of judging the purposes."
intents--rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.
4:134:13: Եւ չի՛ք արարած աներեւոյթ յերեսա՛ց նորա. այլ ամենայն ինչ մերկապարանո՛ց կայ առաջի աչա՛ց նորա՝ զորմէ մեր բա՛նքս են։
13 Եւ նրա առաջ չկայ անտեսանելի արարած, այլ ամէն ինչ պարզ ու յստակ է նրա աչքերի առաջ. նրա մասին են մեր այս խօսքերը:
13 Չկայ արարած մը որ անոր դէմ չերեւնայ, հապա ամէն բան բաց ու յայտնի է անոր աչքերուն առջեւ, որուն պիտի տրուի մեր հաշիւը։
եւ չիք արարած աներեւոյթ յերեսաց նորա, այլ ամենայն ինչ մերկապարանոց կայ առաջի աչաց նորա` զորմէ մեր բանքս են:

4:13: Եւ չի՛ք արարած աներեւոյթ յերեսա՛ց նորա. այլ ամենայն ինչ մերկապարանո՛ց կայ առաջի աչա՛ց նորա՝ զորմէ մեր բա՛նքս են։
13 Եւ նրա առաջ չկայ անտեսանելի արարած, այլ ամէն ինչ պարզ ու յստակ է նրա աչքերի առաջ. նրա մասին են մեր այս խօսքերը:
13 Չկայ արարած մը որ անոր դէմ չերեւնայ, հապա ամէն բան բաց ու յայտնի է անոր աչքերուն առջեւ, որուն պիտի տրուի մեր հաշիւը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: И нет твари, сокровенной от Него, но все обнажено и открыто перед очами Его: Ему дадим отчет.
4:13  καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.
4:13. καὶ (and) οὐκ (not) ἔστιν (it-be) κτίσις (a-creating) ἀφανὴς (un-manifested) ἐνώπιον (in-looked) αὐτοῦ, (of-it," πάντα ( all ) δὲ (moreover) γυμνὰ ( stripped ) καὶ (and) τετραχηλισμένα ( having-had-come-to-be-throated-to ) τοῖς (unto-the-ones) ὀφθαλμοῖς (unto-eyes) αὐτοῦ, (of-it,"πρὸς (toward) ὃν (to-which) ἡμῖν (unto-us) ὁ (the-one) λόγος. (a-forthee)
4:13. et non est ulla creatura invisibilis in conspectu eius omnia autem nuda et aperta sunt oculis eius ad quem nobis sermoNeither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
13. And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.
4:13. And there is no created thing that is invisible to his sight. For all things are naked and open to the eyes of him, about whom we are speaking.
4:13. Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.
Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do:

13: И нет твари, сокровенной от Него, но все обнажено и открыто перед очами Его: Ему дадим отчет.
4:13  καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.
4:13. et non est ulla creatura invisibilis in conspectu eius omnia autem nuda et aperta sunt oculis eius ad quem nobis sermo
Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.
4:13. And there is no created thing that is invisible to his sight. For all things are naked and open to the eyes of him, about whom we are speaking.
4:13. Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart.
But all things are naked and opened - Παντα δε γυμνα και τετραχηλισμενα. It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God.
1. It is slain;
2. It is flayed, so it is naked;
3. It is cut open, so that all the intestines are exposed to view;
4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and,
5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in Ti2 2:15 (note).
But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle's τετραχηλισμενα comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about a.d. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, etc., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. "There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty."
The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται. "See how this mighty champion (martial ram) is drawn by the neck by a common girl." See Stanley, page 305.
With whom we have to do - Προς ὁν ἡμιν ὁ λογος· To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him.
This is the true meaning of λογος in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Luk 16:2. Rom 14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb 13:17 : They watch for your souls, ὡς λογον αποδωσοντες, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.
Albert Barnes: Notes on the Bible - 1834
4:13: Neither is there any creature that is not manifest in his sight - There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The "design" of the remark here is, to guard those to whom the apostle was writing from self-deception - since they could conceal nothing from God.
All things are naked - Exposed; uncovered. There is nothing that can be concealed from God; Psa 139:11-12.
"The veil of night is no disguise,
No screen from thy all-searching eyes;
Thy hands can seize thy foes as soon.
Thro' midnight shades as blazing noon."
And opened - - τετραχηλισμένα tetrachē lismena. The word used here - Τραχηλίζω Trachē lizō - properly means:
(1) to lay bare the neck, or to bend it back, so as to expose the throat to being cut;
(2) to expose; to lay open in any way.
Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal so as to look full in his face, and recognize him so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others. Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius (though this is not the sentiment of Grotius), Beza, Atling, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back bone through the spinal marrow, and thus of laying it open entirely.
This sense would well suit the connection. Grotius supposes that it means to strip off the skin by dividing it at the neck. and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure more or less from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to "the neck" - τράχηλος trachē los - and not to the spinal marrow, or the skin. The proper meaning of the verb is "to bend the neck back" so as to expose it in front when an animal is slain - Passow. Then it means to make bare; to remove everything like covering; to expose a thing entirely - as the naked neck is for the knife. The allusion here is undoubtedly to the "sword" which Paul had referred to in the pRev_ious verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed.
We are in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing "hinders" God from striking; there is nothing that can pRev_ent that sword from penetrating the heart - any more than when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hindrance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice - to the sword of God - as the animal with bent-back neck is exposed to the knife! And what solemn feelings should all have who remember that all is naked and open before God! Were we "transparent" so that the world could see all we are, who would dare go abroad?
Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul as we can look into a room through a window? O what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of people would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now frivolous and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our hearts pure; how anxious that there should be nothing in the soul that we are not willing to have known!
With whom we have to do - Literally, "with whom is our account." Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one "who knows all about him," should be a pure and holy man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: is there: Sa1 16:7; Ch1 28:9; Ch2 6:30; Psa 7:9, Psa 33:13-15, Psa 44:21, Psa 90:8, Psa 139:11; Psa 139:12; Pro 15:3, Pro 15:11; Jer 17:10, Jer 17:23, Jer 17:24; Joh 2:24, Joh 21:17; Co1 4:5; Rev 2:23
naked: Job 26:6, Job 34:21, Job 38:17
with: Ecc 12:14; Mat 7:21, Mat 7:22, Mat 25:31, Mat 25:32; Joh 5:22-29; Act 17:31; Rom 2:16; Rom 14:9-12; Co2 5:10; Rev 20:11-15
Geneva 1599
4:13 Neither is there any creature that is not manifest in (i) his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.
(i) In God's sight.
John Gill
4:13 Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so "creature", is often used by the Rabbins for "man"; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says (q) the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, , "all things are manifest before him" (r); and this being used of Christ, is no inconsiderable proof of his proper deity:
but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered "opened" is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and , "all of it was manifest before him" (s). The very phrase before used. The word here used seems to answer to which, with the Arabians, signifies, "to know", or make known; and with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, the "neck". The last clause, "with whom we have to do", manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, "to whom we must give an account"; and so the Syriac version renders them, "to whom they give an account"; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion.
(q) De Sacrif. Abel, p. 140. (r) Tzeror Hammor, fol. 122. 2. Vid. Seder Tephillot, fol. 281. 1. Ed. Basil. (s) Misna Tamid, c. 4. sect. 2.
John Wesley
4:13 In his sight - It is God whose word is thus "powerful:" it is God in whose sight every creature is manifest; and of this his word, working on the conscience, gives the fullest conviction. But all things are naked and opened - Plainly alluding to the sacrifices under the law which were first flayed, and then (as the Greek word literally means) cleft asunder through the neck and backbone; so that everything both without and within was exposed to open view.
Robert Jamieson, A. R. Fausset and David Brown
4:13 creature--visible or invisible.
in his sight--in God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."
opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).
4:144:14: Ունիմք այսուհետեւ Քահանայապե՛տ մեծ՝ անցեա՛լ ընդ երկինս, զՅիսուս Որդի Աստուծոյ. պինդ կալցուք զխոստովանութիւնն[4705]։ [4705] Ոմանք. ԶՅիսուս զՈրդին Աստուծոյ... զխոստովանութեանն։
14 Ուրեմն, ունենք երկինքներով անցած մի մեծ Քահանայապետ՝ Յիսուսին՝ Աստծու Որդուն, ուստի ամուր պահենք մեր դաւանած հաւատը.
14 Արդ՝ մենք որ մեծ Քահանայապետ մը ունինք երկինքը գացած, Յիսուսը՝ Աստուծոյ Որդին՝ ամուր բռնենք մեր դաւանութիւնը։
Ունիմք այսուհետեւ Քահանայապետ մեծ անցեալ ընդ երկինս, զՅիսուս զՈրդի Աստուծոյ, պինդ կալցուք զխոստովանութիւնն:

4:14: Ունիմք այսուհետեւ Քահանայապե՛տ մեծ՝ անցեա՛լ ընդ երկինս, զՅիսուս Որդի Աստուծոյ. պինդ կալցուք զխոստովանութիւնն[4705]։
[4705] Ոմանք. ԶՅիսուս զՈրդին Աստուծոյ... զխոստովանութեանն։
14 Ուրեմն, ունենք երկինքներով անցած մի մեծ Քահանայապետ՝ Յիսուսին՝ Աստծու Որդուն, ուստի ամուր պահենք մեր դաւանած հաւատը.
14 Արդ՝ մենք որ մեծ Քահանայապետ մը ունինք երկինքը գացած, Յիսուսը՝ Աստուծոյ Որդին՝ ամուր բռնենք մեր դաւանութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Итак, имея Первосвященника великого, прошедшего небеса, Иисуса Сына Божия, будем твердо держаться исповедания [нашего].
4:14  ἔχοντες οὗν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, ἰησοῦν τὸν υἱὸν τοῦ θεοῦ, κρατῶμεν τῆς ὁμολογίας·
4:14. Ἔχοντες ( Holding ) οὖν (accordingly) ἀρχιερέα (to-a-first-sacreder-of) μέγαν (to-great) διεληλυθότα (to-having-hath-had-come-to-come-through) τοὺς (to-the-ones) οὐρανούς, (to-skies,"Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"κρατῶμεν (we-might-secure-unto) τῆς (of-the-one) ὁμολογίας: (of-an-along-fortheeing-unto)
4:14. habentes ergo pontificem magnum qui penetraverit caelos Iesum Filium Dei teneamus confessionemHaving therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
14. Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.
4:14. Therefore, since we have a great High Priest, who has pierced the heavens, Jesus the Son of God, we should hold to our confession.
4:14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession.
Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession:

14: Итак, имея Первосвященника великого, прошедшего небеса, Иисуса Сына Божия, будем твердо держаться исповедания [нашего].
4:14  ἔχοντες οὗν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, ἰησοῦν τὸν υἱὸν τοῦ θεοῦ, κρατῶμεν τῆς ὁμολογίας·
4:14. habentes ergo pontificem magnum qui penetraverit caelos Iesum Filium Dei teneamus confessionem
Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.
4:14. Therefore, since we have a great High Priest, who has pierced the heavens, Jesus the Son of God, we should hold to our confession.
4:14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Именем arciereuV (первосвященник) само собою обозначается в Ветхом Завете - великий, главный первосвященник, в полноте прав своего звания. Употребление к сему особого определения великий (megaV) имеет в виду отметить особое величие Новозаветного Первосвященника с высшим Его призванием (ср. X:21; XIII:20). - "Прошедшего небеса..." В соответствие тому, как обыкновенный первосвященник в день очищения проходил к ковчегу Завета через передние двери и святое, с жертвою за народ, о Великом Первосвященнике Иисусе Христе говорится, что Он прошел небеса с жертвою за нас в истинное Божие Святилище, где, совершив очищение грехов наших, и воссел одесную престола величества Божия как беспрерывный ходатай пред Богом за искупленных Его кровью.
Adam Clarke: Commentary on the Bible - 1831
4:14: Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Heb 3:1, and as the High Priest who made reconciliation for the sins of the people, Heb 2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10.
After all, it is possible that this may be a resumption of the discourse from Heb 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God." To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb 3:1 (note), to which this verse seems immediately to refer.
Three things the apostle professes to prove in this epistle: -
1. That Christ is greater than the angels.
2. That he is greater than Moses.
3. That he is greater than Aaron, and all high priests.
The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle.
The apostle states,
1. That we have a high priest.
2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line.
3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement.
1. He left the congregation of the people.
2. He passed through the veil into the holy place, and was not seen even by the priests.
3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest,
1. Left the people at large.
2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight.
3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens.
Albert Barnes: Notes on the Bible - 1834
4:14: Seeing then that we have a great high priest - The apostle here resumes the subject which had been slightly hinted at in Heb 2:17; Heb 3:1, and pursues it to the end of Heb. 10. The "object" is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest - the most elevated functionary of that dispensation. It came therefore to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest.
Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show "why" they passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions, as in Heb. 5-10 of this Epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in Revelation; we should ask questions for which we could find no certain answer.
The phrase "great high priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office but who had retired from it, and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided; compare Luk 1:5 note; Mat 26:3 note. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was "a priest," but that he was at the head of all: in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.
That is passed into the heavens - Heb 9:12, Heb 9:24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement; see the notes on Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat; see the notes at Heb 9:24-25.
Jesus the Son of God - Not a descendant of Aaron, but one much greater - the Son of God; see the notes at Heb 1:2.
Let us hold fast our profession - see the notes at Heb 10:23; Heb 3:14; see the note, Heb 3:1. This is the drift and scope of the Epistle - to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons - which are drawn out in the succeeding chapters - are such as the following:
(1) We may look to him for assistance - since he can be touched with the feeling of our infirmities; Heb 4:15-16.
(2) the impossibility of being renewed again if we should fall away from him, since there is but "one" such High Priest, and since the sacrifice for sin can never be repeated; Heb. 6:
(3) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation to keep people from apostasy, exists much more powerfully in the Christian scheme.
(4) the fact that they who rejected the laws of Moses died without mercy, and much more anyone who should reject the Son of God must expect more certain and fearful severity; Heb 10:27-30.
By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: a great: Heb 2:17, Heb 3:1, Heb 3:5, Heb 3:6
that is: Heb 1:3, Heb 6:20, Heb 7:25, Heb 7:26, Heb 8:1, Heb 9:12, Heb 9:24, Heb 10:12, Heb 12:2; Mar 16:19; Luk 24:51; Act 1:11, Act 3:21; Rom 8:34
Jesus: Heb 1:2, Heb 1:8; Mar 1:1
let: Heb 2:1, Heb 3:6, Heb 3:14, Heb 10:23
Geneva 1599
4:14 (5) Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us (k) hold fast [our] profession.
(5) Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.
(k) And let it not go out of our hands.
John Gill
4:14 Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew (t). This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession:
that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows,
Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore,
let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us.
(t) Alleg. 1. 2. p. 76. De Profugis, p. 466. & de Somniis, p. 597.
John Wesley
4:14 Having therefore a great high priest - Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Seeing then--Having, therefore; resuming Heb 2:17.
great--as being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest.
passed into the heavens--rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.
Jesus--the antitypical Joshua (Heb 4:8).
hold fast--the opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [TITTMANN].
4:154:15: Քանզի ո՛չ եթէ ունիմք քահանայապետ, որ չիցէ՛ կարօղ չարչարակի՛ց լինել տկարութեան մերոյ. այլ փո՛րձ է ամենայնիւ, ըստ նմանութեան, առանց մեղաց[4706]։ զկ [4706] Ոմանք. Որ ոչ իցէ կարող... տկարութեանցս մերոց։
15 քանզի ոչ թէ ունենք մի քահանայապետ, որ կարող չլինի չարչարակից լինել մեր տկարութեանը, այլ՝ մի Քահանայապետ, որ մեզ նման փորձուած է ամէն ինչում, բայց առանց մեղքի է:
15 Քանզի ո՛չ թէ այնպիսի քահանայապետ մը ունինք՝ որ կարող չըլլայ մեր տկարութիւններուն կարեկից ըլլալ, հապա ինք ամէն կերպով փորձը առած է մեզի նման, բայց առանց մեղքի։
Քանզի ոչ եթէ ունիմք քահանայապետ որ չիցէ կարող չարչարակից լինել տկարութեան մերոյ, այլ փորձ է ամենայնիւ ըստ նմանութեան, առանց մեղաց:

4:15: Քանզի ո՛չ եթէ ունիմք քահանայապետ, որ չիցէ՛ կարօղ չարչարակի՛ց լինել տկարութեան մերոյ. այլ փո՛րձ է ամենայնիւ, ըստ նմանութեան, առանց մեղաց[4706]։ զկ
[4706] Ոմանք. Որ ոչ իցէ կարող... տկարութեանցս մերոց։
15 քանզի ոչ թէ ունենք մի քահանայապետ, որ կարող չլինի չարչարակից լինել մեր տկարութեանը, այլ՝ մի Քահանայապետ, որ մեզ նման փորձուած է ամէն ինչում, բայց առանց մեղքի է:
15 Քանզի ո՛չ թէ այնպիսի քահանայապետ մը ունինք՝ որ կարող չըլլայ մեր տկարութիւններուն կարեկից ըլլալ, հապա ինք ամէն կերպով փորձը առած է մեզի նման, բայց առանց մեղքի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Ибо мы имеем не такого первосвященника, который не может сострадать нам в немощах наших, но Который, подобно [нам], искушен во всем, кроме греха.
4:15  οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας.
4:15. οὐ (not) γὰρ (therefore) ἔχομεν (we-hold) ἀρχιερέα (to-a-first-sacreder-of) μὴ (lest) δυνάμενον ( to-abling ) συνπαθῆσαι (to-have-experienced-together-unto) ταῖς (unto-the-ones) ἀσθενείαις (unto-un-vigorings-of) ἡμῶν, (of-us,"πεπειρασμένον (to-having-had-come-to-be-pierced-to) δὲ (moreover) κατὰ (down) πάντα ( to-all ) καθ' (down) ὁμοιότητα (to-an-along-belongness) χωρὶς (of-spaced) ἁμαρτίας. (of-an-un-adjusting-along-unto)
4:15. non enim habemus pontificem qui non possit conpati infirmitatibus nostris temptatum autem per omnia pro similitudine absque peccatoFor we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
15. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as without sin.
4:15. For we do not have a high priest who is unable to have compassion on our infirmities, but rather one who was tempted in all things, just as we are, yet without sin.
4:15. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.
For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin:

15: Ибо мы имеем не такого первосвященника, который не может сострадать нам в немощах наших, но Который, подобно [нам], искушен во всем, кроме греха.
4:15  οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας.
4:15. non enim habemus pontificem qui non possit conpati infirmitatibus nostris temptatum autem per omnia pro similitudine absque peccato
For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.
4:15. For we do not have a high priest who is unable to have compassion on our infirmities, but rather one who was tempted in all things, just as we are, yet without sin.
4:15. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: В качестве особого побуждения твердо держаться исповедания нашего апостол указывает на особое свойство нашего Нового Первосвященника, состоящее в том, что Он, во всем подобонемощный нам, кроме греха (VII:26; 2Кор. 5:21; 1Ин. 3:5; 1Пет. 2:22), отличается особою способностью помогать нам в наших немощах, и в то же время милостивою сострадательностью в деле помощи людям страждущим и обремененным. - "Сострадать" - не просто сочувствием, а именно участием в самых страданиях (sumpascein, а не sumpaqein, ср. Рим 8:17; 1Кор.12:26).
Adam Clarke: Commentary on the Bible - 1831
4:15: For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers: Ου γαρ εχομεν Αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ἡμων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See Heb 2:18, and the note there.
The words κατα παντα καθ' ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Rom 8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.
Albert Barnes: Notes on the Bible - 1834
4:15: For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers; see the notes at Heb 2:16-18. Such tenderness and sympathy has our Great High Priest.
But was in all points tempted like as we are - "Tried" as we are; see the notes at Heb 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us and to aid us. He was tempted - in the literal sense; he was persecuted; he was poor; he was despised; he suffered physical pain; he endured the sorrows of a lingering and most cruel death.
Yet without sin - Pe1 2:22. "Who did no sin;" Isa 53:9, "He had done no violence, neither was there any deceit in his mouth;" Heb 7:26, "Who is holy, harmless, undefiled, separate from sinners." The importance of this fact - that the Great High Priest of the Christian profession was "without sin," the apostle illustrates at length in Heb. 7-9. He here merely alludes to it, and says that one who was "without sin" was able to assist those who were sinners, and who put their trust in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: we have: Heb 5:2; Exo 23:9; Isa 53:4, Isa 53:5; Hos 11:8; Mat 8:16, Mat 8:17, Mat 12:20; Phi 2:7, Phi 2:8
tempted: Heb 2:17, Heb 2:18; Luk 4:2, Luk 22:28
yet: Heb 7:26; Isa 53:9; Joh 8:46; Co2 5:21; Pe1 2:22; Jo1 3:5
Geneva 1599
4:15 (6) For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.
(6) Lest he appear by the great glory of our High Priest, to prevent us from going to him, he adds after, that he is nonetheless our brother indeed, (as he proved before) and that he counts all our miseries as his own, to call us boldly to him.
John Gill
4:15 For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one:
which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints:
but was in all points tempted like as we are: of the temptations of Christ, and of the saints; see Gill on Heb 2:18.
yet without sin; there was no sin in his nature; though he was encompassed about with infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his temptations; though he was solicited to sin by Satan, yet he could find none in him to work upon; nor could he draw him into the commission of any sin.
John Wesley
4:15 He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers. Yet without sin - And, therefore, is indisputably able to preserve us from it in all our temptations.
Robert Jamieson, A. R. Fausset and David Brown
4:15 For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mt 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Ex 28:29).
cannot be touched with the feeling of--Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.
but--"nay, rather, He was (one) tempted" [ALFORD].
like as we are--Greek, "according to (our) similitude."
without sin--Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].
4:164:16: Մատիցո՛ւք այսուհետեւ համարձակութեամբ առաջի աթոռոյ շնորհա՛ցն նորա. զի ընկալցուք զողորմութիւն, եւ գտցուք շնո՛րհս ՚ի դէպ ժամանակի՝ օգնականութեան[4707]։[4707] Ոմանք. Շնորհաց նորա... գտցուք զշնորհս։
16 Ուրեմն, համարձակութեամբ մօտենանք նրա շնորհի աթոռին, որպէսզի ողորմութիւն ստանանք եւ շնորհ գտնենք այն ժամանակ, երբ օգնութեան կարիք ունենք:
16 Ուստի ա՛լ համարձակութիւնով մօտենանք շնորհաց աթոռին, որպէս զի ողորմութիւն ընդունինք ու շնորհք գտնենք պէտք եղած ատեն մեզի օգնելու։
Մատիցուք այսուհետեւ համարձակութեամբ առաջի աթոռոյ շնորհացն [18]նորա, զի ընկալցուք զողորմութիւն եւ գտցուք շնորհս ի դէպ ժամանակի օգնականութեան:

4:16: Մատիցո՛ւք այսուհետեւ համարձակութեամբ առաջի աթոռոյ շնորհա՛ցն նորա. զի ընկալցուք զողորմութիւն, եւ գտցուք շնո՛րհս ՚ի դէպ ժամանակի՝ օգնականութեան[4707]։
[4707] Ոմանք. Շնորհաց նորա... գտցուք զշնորհս։
16 Ուրեմն, համարձակութեամբ մօտենանք նրա շնորհի աթոռին, որպէսզի ողորմութիւն ստանանք եւ շնորհ գտնենք այն ժամանակ, երբ օգնութեան կարիք ունենք:
16 Ուստի ա՛լ համարձակութիւնով մօտենանք շնորհաց աթոռին, որպէս զի ողորմութիւն ընդունինք ու շնորհք գտնենք պէտք եղած ատեն մեզի օգնելու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Посему да приступаем с дерзновением к престолу благодати, чтобы получить милость и обрести благодать для благовременной помощи
4:16  προσερχώμεθα οὗν μετὰ παρρησίας τῶ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
4:16. προσερχώμεθα ( We-might-come-toward ) οὖν (accordingly) μετὰ (with) παρρησίας (of-an-all-uttering-unto) τῷ (unto-the-one) θρόνῳ (unto-a-throne) τῆς (of-the-one) χάριτος, (of-a-granting,"ἵνα (so) λάβωμεν (we-might-have-had-taken) ἔλεος (to-a-compassion,"καὶ (and) χάριν (to-a-granting) εὕρωμεν (we-might-have-had-found) εἰς (into) εὔκαιρον (to-goodly-timed) βοήθειαν. (to-a-holler-running-of)
4:16. adeamus ergo cum fiducia ad thronum gratiae ut misericordiam consequamur et gratiam inveniamus in auxilio oportunoLet us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
16. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help in time of need.
4:16. Therefore, let us go forth with confidence toward the throne of grace, so that we may obtain mercy, and find grace, in a helpful time.
4:16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need:

16: Посему да приступаем с дерзновением к престолу благодати, чтобы получить милость и обрести благодать для благовременной помощи
4:16  προσερχώμεθα οὗν μετὰ παρρησίας τῶ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
4:16. adeamus ergo cum fiducia ad thronum gratiae ut misericordiam consequamur et gratiam inveniamus in auxilio oportuno
Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
4:16. Therefore, let us go forth with confidence toward the throne of grace, so that we may obtain mercy, and find grace, in a helpful time.
4:16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "К престолу благодати..." - в соответствие приступанию ветхозаветных людей к жертвенному алтарю, апостол зовет приступать к престолу благодати как новому месту благодатного присутствия Божия, источнику Его милующих и поддерживающих нас действий (ср. Гал 5:7).
Adam Clarke: Commentary on the Bible - 1831
4:16: Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the כפרת kapporeth, ἱλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach μετα παρῥησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood.
That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt.
And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death.
To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need.
That this exhortation of the apostle may not be lost on us, let us consider: -
1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet.
2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world.
3. That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice.
4. That we must call aloud on God for his mercy, if we expect him to run to our assistance.
5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness.
6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made.
7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth.
8. All these are reasons why we should persevere.
Albert Barnes: Notes on the Bible - 1834
4:16: Let us therefore come boldly unto the throne of grace - "The throne of grace!" What a beautiful expression. A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy seat. The high priest approaches that seat or throne of the divine majesty with the blood of the atonement to make intercession for the people, and to plead for pardon; see the notes on Heb 9:7-8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling, having shed his own blood to make expiation, is represented as approaching, God and pleading for the pardon of people. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt; and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need.
That we may obtain mercy - This is what we want first. We need pardon - as the first thing when we come to God. We are guilty and self-condemned - and our first cry should be for "mercy" - "mercy." A man who comes to God not feeling his need of mercy must fail of obtaining the divine favor; and he will be best prepared to obtain that favor who has the deepest sense of his need of forgiveness.
And find grace - Favor - strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need - we all need - we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God "all" that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us,
(1) Rejoice that there "is" a throne of grace. What a world would this be if God sat on a throne of "justice" only, and if no mercy were ever to be shown to people! Who is there who would not be overwhelmed with despair? But it is not so. He is on a throne of grace. By day and by night; from year to year; from generation to generation; he is on such a throne. In every land he may be approached, and in as many different languages as people speak, may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and wheRev_er we are, we may approach him with acceptance.
(2) we "need" the privilege of coming before such a throne. We are sinful - and need mercy; we are feeble, and need grace to help us. There is not a day of our lives in which we do not need pardon; not an hour in which we do not need grace.
(3) how obvious are the propriety and necessity of prayer! Every man is a sinner - and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not until a man can prove that he has never done any sin, should he maintain that he has no need of pardon; not until he can show that he is able alone to meet the storms and temptations of life, should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all people do not pray!
(4) it is easy to be forgiven. All that needs to be done is to plead the merits of our Great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus!
(5) it is easy to obtain all the grace that we need. We have only to "ask for it" - and it is done. How easy then to meet temptation if we would! How strange that any should rely on their own strength, when they may lean on the arm of God!
(6) if people are not pardoned, and if they fall into sin and ruin, they alone are to blame. There is a throne of grace. It is always accessible. There is A God. He is always ready to pardon. There is A Redeemer. He is the Great High Priest of people. He is always interceding. His merits may always be pleaded as the ground of our salvation. Why then, O why, should any remain unforgiven and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: come: Heb 10:19-23, Heb 13:6; Rom 8:15-17; Eph 2:18, Eph 3:12
the throne: Heb 9:5; Exo 25:17-22; Lev 16:2; Ch1 28:11
obtain: Isa 27:11, Isa 55:6, Isa 55:7; Mat 7:7-11; Co2 12:8-10; Phi 4:6, Phi 4:7; Pe1 2:10
John Gill
4:16 Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the mercy seat, to which there seems to be an allusion; and coming to him as a priest upon his throne is very proper: to him saints come for pardon and cleansing, and for a justifying righteousness, for the acceptance of their persons, and the presentation of their services, and for every supply of grace; and to him they may come "boldly", since he stands in the relations of a Father, husband, and brother, and from him they may expect receive mercy, since it is kept for him, and with him, and is only dispensed through him; and in him they may hope to find grace, since all fulness of it dwells in him; and help in every time of need, since their help is laid on him. Or else to God the Father, since Christ, the high priest, is the way of access to God, and it is by him the saints come unto the Father; who is represented as on a "throne", to show his majesty, and to command reverence; and as on a "throne of grace", to encourage distressed souls to come unto him; and to express his sovereignty in the distribution of his grace: and this coming to him is a sacerdotal act, for every believer is a priest; and is not local, but spiritual, and with the heart, and by faith; and chiefly regards the duty of prayer, and a drawing nigh to God in that ordinance with spiritual sacrifices to offer unto him: and this may be done "boldly"; or "with freedom of speech"; speaking out plainly all that is in the heart, using an holy courage and intrepidity of mind, free from servile fear, and a bashful spirit; all which requires an heart sprinkled from an evil conscience, faith, in the person, blood, and righteousness of Christ, a view of God, as a God of peace, grace, and mercy, and a holy confidence of being heard by him; and such a spirit and behaviour at the throne of grace are very consistent with reverence of the divine Majesty, with submission to his will, and with that humility which becomes saints. The Jews often speak of , "a throne of judgment", and , "a throne of mercy" (u); and represent God as sitting upon one or other of these, when he is dispensing justice or mercy (w); and the latter they sometimes call, as here, , "a throne of grace and mercy" (x): and so they make the first man Adam to pray to God after this manner (y);
"let my prayer come before the throne of thy glory, and let my cry come before , "the throne of thy mercy".''
The end of coming hither is,
that we may obtain mercy; the sure mercies of David, the blessings of the everlasting covenant; particularly pardoning mercy, and the fresh application of it, and every other blessing of grace that is needful: and there is reason to expect it, since there is mercy with God; and it is with Christ, as the head of the covenant; and it is ready for those that ask it; and it has been obtained by many, and is everlasting.
And find grace to help in time of need; the Syriac version renders it, "in time of affliction"; which is a time of need, as every time of distress is, whether from the immediate hand of God, or through the persecutions of men, or the temptations of Satan: and help at such times may be expected; since not only God is able to help, but he has promised it; and he has laid help on Christ; and gives it seasonably, and at the best time; and it springs from grace, yea, it is grace that does help; by which may be meant, the discoveries of God's love, and the supplies of grace from Christ: which may be hoped for, seeing God is the God of all grace; and he is seated on a throne of grace; and all fulness of grace dwells in Christ: to find grace often, signifies to find favour with God, to be accepted by him, as well as to receive grace from him.
(u) Targum in Psal. xxix. 10. T. Bab. Avoda Zara, fol. 3. 2. Zohar in Gen. fol. 38. 3. & in Numb. fol. 91. 2. & 93. 2. (w) Megillat Esther, fol. 95. 1. (x) Raziel, fol. 32. 1. (y) lbid. fol. 3. 1.
John Wesley
4:16 Let us therefore come boldly - Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.
Robert Jamieson, A. R. Fausset and David Brown
4:16 come--rather as Greek, "approach," "draw near."
boldly--Greek, "with confidence," or "freedom of speech" (Eph 6:19).
the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " IF," &c. (Job 33:23-28).
obtain--rather, "receive."
mercy--"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15).
find grace--corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mt 11:28-29).
in time of need--Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Ps 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Rom 5:6. Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (2Cor 6:2).
help--Compare Heb 2:18, "He is able to succor them that are tempted."