SEV Biblia, Chapter 4:8
Porque si Jess les hubiera dado el Reposo, no hablaría despus de otro día.
Clarke's Bible Commentary - Hebrew 4:8
Verse 8. For if Jesus had given them rest] It is truly surprising that our translators should have rendered the ihsouv of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the [why Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered ihsouv, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write ihsouv nauh, or uiov nauh, Jesus Nave, or Jesus, son of Nave, for it is thus they translate wn b [why 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 ihsouv o tou nauh, Jesus the son of Nave. Theodouret has the same in his comment, and one Syriac version has it in the text. It is Josh. 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, &c., 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,
Matthew Henry Commentary
Verses 1-10 - The privileges we have under the gospel, are greater than any had unde the law of Moses, though the same gospel for substance was preache under both Testaments. There have been in all ages many unprofitabl hearers; and unbelief is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painfu consequence of partial neglect, and of a loose and wavering profession that they often cause men to seem to come short. Let us then giv diligence, that we may have a clear entrance into the kingdom of God As God finished his work, and then rested from it, so he will caus those who believe, to finish their work, and then to enjoy their rest It is evident, that there is a more spiritual and excellent sabbat remaining for the people of God, than that of the seventh day, or tha into which Joshua led the Jews. This rest is, a rest of grace, an comfort, and holiness, in the gospel state. And a rest in glory, wher the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world It is the rest they shall obtain when the Lord Jesus shall appear from heaven. But those who do not believe, shall never enter into thi spiritual rest, either of grace here or glory hereafter. God has alway declared man's rest to be in him, and his love to be the only rea happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.
Greek Textus Receptus
ει 1487 γαρ 1063 αυτους 846 ιησους 2424 κατεπαυσεν 2664 5656 ουκ 3756 αν 302 περι 4012 αλλης 243 ελαλει 2980 5707 μετα 3326 ταυτα 5023 ημερας 2250
Vincent's NT Word Studies
8. But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest.
Jesus (Ihsouv). Rend. Joshua, and see on Matt. i. 21.
After this (meta tauta). After the entrance into Canaan under Joshua.
