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PARALLEL HISTORY BIBLE - Hebrews 4:10
CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
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LXX- Greek Septuagint - Hebrews 4:10 ο 3588 γαρ 1063 εισελθων 1525 5631 εις 1519 την 3588 καταπαυσιν 2663 αυτου 846 και 2532 αυτος 846 κατεπαυσεν 2664 5656 απο 575 των 3588 εργων 2041 αυτου 846 ωσπερ 5618 απο 575 των 3588 ιδιων 2398 ο 3588 θεος 2316
Douay Rheims Bible For he that is entered into his rest, the same also hath rested from his works, as God did from his.
King James Bible - Hebrews 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
World English Bible For he who has entered into his rest has himself also rested from his works, as God did from his.
Early Church Father Links Npnf-113 iii.iv.xxiv Pg 23, Npnf-114 iv.xxxviii Pg 39, Npnf-114 v.x Pg 38, Npnf-114 v.xxxviii Pg 39, Npnf-114 vi.x Pg 38
World Wide Bible Resources
Hebrews 4:10
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iii.iii Pg 1
[This noble chapter is a sort of homily on Heb. i.]
Anf-01 ix.iii.xxxi Pg 23
Heb. i. 3. and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the Builder, He the Discoverer, He the Creator, He the Lord of all; and there is no one besides Him, or above Him, neither has He any mother, as they falsely ascribe to Him; nor is there a second God, as Marcion has imagined; nor is there a Pleroma of thirty Æons, which has been shown a vain supposition; nor is there any such being as Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light,3259 3259 That is, Barbelos: comp. i. 29, 1. nor an unnameable Æon, nor, in fact, any one of those things which are madly dreamt of by these, and by all the heretics. But there is one only God, the Creator—He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom— heaven and earth, and the seas, and all things that are in them: He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known3260 3260 “Tradunt;” literally, hand down. to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed.
Anf-01 ii.ii.xxxvi Pg 5
Heb. i. 3, 4. For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”157 157
Anf-02 ii.iv.v Pg 22.1
Anf-02 ii.iv.ix Pg 36.1
Anf-02 vi.iv.vii.x Pg 12.1
Anf-03 iv.ix.ix Pg 52
Comp. Bible:Heb.1.3">Ex. xxxiii. 20; John i. 18; xiv. 9; Col. i. 15; Heb. i. 3. And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, “Behold, I send mine angel before thy”—that is, the people’s—“face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped1296 1296 Oehler and others read “celavit”; but the correction of Fr. Junius and Rig., “celabit,” is certainly more agreeable to the LXX. and the Eng. ver. thy notice, since my name is upon him.”1297 1297
Npnf-201 iv.vii.xi Pg 11
This is supposed to refer to Heb. i. 3, although a different Greek word is used. appeared. Alike wondrous were the circumstances which attended this great event. A radiant dove, like that which flew from the ark of Noah,3424 3424 Various suggestions have been made regarding the dove which according to the literal rendering “flew from the ark of Noah.” Christophorson (according to Valesius) supposes it to be that dove which Noah formerly sent out of the ark, this dove being a figure of the Holy Spirit which was afterward to come in the Virgin. Jerome, Ep. ad Oc., also regards the Noachic dove as a symbol of the Holy Spirit. Vales., followed by 1711 and Bag., prefer to translate as if it were “like that,” &c. This form of the story, according to which the Holy Spirit descends in the form of a dove, is according to Valesius from the Apocrypha; perhaps, he suggests, from the “Gospel to the Hebrews.” In later art the dove is the constant symbol of the Holy Spirit, and is often found in pictures of the annunciation, e.g. in pictures by Simeone Memmi, Dürer, Andrea del Sarto, and many others. It is found in six of the pictures of the annunciation given by Mrs. Jameson (Legends of the Madonna, p. 165 sq.). alighted on the Virgin’s bosom: and accordant with this impalpable union, purer than chastity, more guileless than innocence itself, were the results which followed. From infancy possessing the wisdom of God, received with reverential awe by the Jordan, in whose waters he was baptized, gifted with that royal unction, the spirit of universal intelligence; with knowledge and power to perform miracles, and to heal diseases beyond the reach of human art; he yielded a swift and unhindered assent to the prayers of men, to whose welfare, indeed, his whole life was devoted without reserve. His doctrines instilled, not prudence only,3425 3425 The author seems to have here a reference to the Aristotelian distinction between prudence and wisdom (cf. Ethics, 6. 3; 7. 8, &c.). It reminds of that passage (vi. 7, ed. Grant ad. ii. 165–166), where the two are distinguished and defined, wisdom being “concerned with the immutable, and prudence with the variable”; and a little farther along wisdom is distinguished from “statesmanship,” i.e. the “social” of Bag., which is a form of “prudence” (tr. Williams, p. 160), and indeed (vi. 8. 1) generically identical with prudence. So again (1, 2) “political art” is identified with ethics. but real wisdom: his hearers were instructed, not in the mere social virtues,3426 3426 Social virtues or “political” virtues. Cf. the “political art” or “statesmanship” of Aristotle. but in the ways which conduct to the spiritual world; and devoted themselves to the contemplation of immutable and eternal things, and the knowledge of the Supreme Father. The benefits which he bestowed were no common blessings: for blindness, the gift of sight; for helpless weakness, the vigor of health; in the place of death, restoration to life again. I dwell not on that abundant provision in the wilderness, whereby a scanty measure of food became a complete and enduring supply3427 3427 [Πολλοῦ χρόνου, “for a considerable time.” This seems to be a rhetorical addition to the circumstances of the miracle, scarcely to be justified by the terms of the inspired narrative.—Bag.] for the wants of a mighty multitude.3428 3428 At this point Christophorson begins his chapter xii., “of those who did not know the mystery,” &c. Thus do we render thanks to thee, our God and Saviour, according to our feeble power; unto thee, O Christ, supreme Providence of the mighty Father, who both savest us from evil, and impartest to us thy most blessed doctrine: for I say these things, not to praise, but to give thanks. For what mortal is he who shall worthily declare thy praise, of whom we learn that thou didst from nothing call creation into being, and illumine it with thy light; that thou didst regulate the confusion of the elements by the laws of harmony and order? But chiefly we mark thy loving-kindness,3429 3429 The translator takes most extraordinary liberties with the word “philanthropy”; now it is “loving-kindness,” now “love of their fellow-men,” and so on in picturesque variety, and yet as appropriate as it is lacking in uniformity. in that thou hast caused those whose hearts inclined to thee to desire earnestly a divine and blessed life, and hast provided that, like merchants of true blessings, they might impart to many others the wisdom and good fortune they had received; themselves, meanwhile, reaping the everlasting fruit of virtue. Freed from the trammels of vice, and imbued with the love of their fellow-men, they keep mercy ever before their eyes, and hoping for the promises of faith;3430 3430
Anf-01 v.iv.ix Pg 9
Heb. x. 12, 13. On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried.794 794 Some read, “He was taken down from the cross, and laid in a new tomb.” During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathæa had laid Him. At the dawning of the Lord’s day He arose from the dead, according to what was spoken by Himself, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of man also be three days and three nights in the heart of the earth.”795 795
Treasury of Scriptural Knowledge, Chapter 4VERSE (10) - Heb 1:3; 10:12 Re 14:13
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