Hebrews 4:8

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ΠΡΟΣ ΕΒΡΑΙΟΥΣ 4:8 εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

Hebrews 4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day.

(King James Version, Pure Cambridge Edition 1900)

Hebrews 4:8 Because if Joshua had given them rest, then He would not afterward have spoken of another day.

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Interlinear

Commentary

Jesus or Joshua

Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; (KJV) Acts 7:45

For if Jesus had given them rest, then would he not afterward have spoken of another day. (KJV) Hebrews 4:8

The name Jesus (Ἰησοῦς) refers to three people in the New Testament writings:

1) Jesus our messiah;

2) Joshua the son of Nun;

3) Jesus, surnamed Justus.

The critical text contains two other Jesus':

1) the son of Eliezer in the genealogy in Luke 3.

2) Jesus Barabbas in Matthew 27:17

The reason these places have been changed to Joshua in the King James Version 2016 Edition and other modern translations is the same reason that Ἰούδας (Judas) is translated as Jude in Jude 1:1, and Judah in Matthew 1:2, and several others, to make a distinction from Judas Iscariot in Matthew 10:4. The same Greek name is translated differently several times to clarify to the reader who exactly is being spoken about. This can be explained by the translators second rule which stated:

“The names of the prophets and the holy writers with the other names of the text to be retained as nigh as may be, accordingly as they were vulgarly used.”

That means, that the culture of England in 1611 had no issue with Jesus being the name of Joshua, but they has issues with Judah, and Jude, being associated with Judas. Joshua and Jesus are simply different forms of the same Hebrew and Greek name. The 1611 translators felt that their culture understood this, whereas in today's culture this has become blurred, and thus the need to distinguish between Joshua and Jesus is needed to have a contemporary, modern update of the 1611 KJV.

Then name Jesus is from the Greek, whereas Joshua is from the Hebrew. Just as many names like Hebrew Noah is Greek Noe, or Hebrew Isaiah is Greek Esaias, so too is Hebrew Joshua, Greek Jesus. Jesus is the Greek rendition of Joshua, are interchangeable, just like the other name variations in spelling between OT and NT. Jesus is a transliteration of the Greek.

1611 marginal notes

A marginal note in the 1611 at Exodus 17:9 says:

"Joshua: called Jesus, Acts. 7.45"

Exodus 17:9 says:

And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.

Obviously this is literally Joshua and not a preincarnate Jesus as some KJV supporters have claimed.

Hebrews 4:8 states:

"Jesus: that is, Joshua"

so as we can see from the marginal notes of the 1611, the name Jesus meant Joshua. In 1611 the names were synonymous. “Jesus” is the Greek mode of writing “Joshua,” and there can be no doubt that Joshua is here intended in the context.

KJV Today

The article: “Jesus” or “Joshua” in Acts 7:45 & Hebrews 4:8? states:

“ιησους (Iesous),” or “Jesus,” is the Greek form of “Joshua.” Critics claim that the KJV, by merely transliterating the name, misleads readers into thinking that these verses about Joshua the son of Nun are about Jesus Christ. However, one must wonder why English readers should be misled by something that did not mislead Greek readers, for the Greek does not differentiate the two. Rather, it would be more helpful for an English reader to learn that “Jesus” was a typical Hebrew name, and that the identity of any “Jesus” must be determined by context. In 2007, a documentary titled The Lost Tomb of Jesus tried to create a sensation by revealing the discovery of a “tomb of Jesus.” The documentary exploited the English public’s ignorance of the fact that “Jesus” was a typical name in first century Judea. On another note, Jesus the son of Nun of the Old Testament was a "type" of Jesus the son of God of the New Testament. Whereas the mortal Jesus led the Israelites to physical rest, the divine Jesus led man to spiritual rest. God may have purposely given the same name to both men in order that we see that one is the type of the other. This truth is apparent in the KJV.

Greek

Textus Receptus

1514 (Complutensian Polyglot)

Desiderius Erasmus

1516 (Erasmus 1st Novum Instrumentum omne)
1519 (Erasmus 2nd)
1522 (Erasmus 3rd Novum Testamentum omne)
1527 (Erasmus 4th)
1535 (Erasmus 5th)

Colinæus

1534 (Colinæus)

Stephanus (Robert Estienne)

1546 (Robert Estienne (Stephanus) 1st)
1549 (Robert Estienne (Stephanus) 2nd)
1550 (Robert Estienne (Stephanus) 3rd - Editio Regia)
1551 (Robert Estienne (Stephanus) 4th)

Theodore Beza

1565 (Beza 1st)
1565 (Beza Octavo 1st)
1567 (Beza Octavo 2nd)
1580 (Beza Octavo 3rd)
1582 (Beza 2nd)
1589 (Beza 3rd)
1590 (Beza Octavo 4th)
1598 (Beza 4th)

See Also Hebrews 4:8 Beza 1598 (Beza)

1604 (Beza Octavo 5th)

Elzevir

1624 (Elzevir)
1633 (Elzevir)
1641 (Elzevir)

Scholz

1841 (Scholz)

Scrivener

1894 (? ????? ???T???)

Other Greek

1857 (Tregelles' Greek New Testament)
(Tischendorf 8th Ed.)
1881 (Westcott & Hort)
(Greek orthodox Church)

Anglo Saxon Translations

1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)

1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

1380 (Wyclif's Bible by John Wycliffe)

1395 For if Jhesus hadde youun reste to hem, he schulde neuere speke of othere aftir this dai. (Wyclif's Bible by John Wycliffe)

1534 For if Iosue had geven them rest then wolde he not afterwarde have spoke of another daye. (Tyndale Bible by William Tyndale)

1535 For yf Iosua had geuen them rest, the wolde he not afterwarde haue spoken, of another daye. (Coverdale Bible)

1539 (Great Bible First Edition - Miles Coverdale)

1540 For yf Iosue had geuen them rest, then wolde he not afterwarde haue spoken of another daye. (Great Bible Second Edition - Miles Coverdale)

1549 For yf Iosue had geuen them reste, then woulde he not afterwarde haue spoken of another day. (Matthew's Bible - John Rogers)

1557 (Geneva 1557)

1560 (Geneva Bible) First Edition

1568 For yf Iesus had geuen them reste, then woulde he not afterwarde haue spoken of another day. (Bishop's Bible First Edition

1582 (Rheims 1582)

1587 For if Iesus had giuen them rest, then would he not after this haue spoke of an other day. (Geneva Bible) by William Whittingham

1599 (Geneva Bible) by William Whittingham

1611 For if Iesus had giuen them rest, then would he not afterward haue spoken of another day. (King James Version)

1729 for if Joshuah had given them rest, David would not afterwards have mentioned another day. (Mace New Testament)

1745 For if Joshua had given them rest, then would he not afterward have spoken of another day. (Mr. Whiston's Primitive New Testament)

1762 (King James Version)

1769 For if Jesus had given them rest, then would he not afterward have spoken of another day. (King James Version - Benjamin Blayney)

1770 For if Joshua had given them the rest, He would not afterwards have spoken of another day. (Worsley Version by John Worsley)

1790 For if Joshua had given them the rest. he would not have afterward spoken of another day: (Wesley Version by John Wesley)

1795 For if Joshua had given them the rest, he would not afterwards have spoken of another day. (A Translation of the New Testament from the Original Greek by Thomas Haweis)

1833 For if Jesus had given them rest, then he would not afterward have spoken of another day. (Webster Version - by Noah Webster)

1835 For, if Joshua has caused them to rest, he would not, after that, have spoken of another day. (Living Oracles by Alexander Campbell)

1849 but if Jeshu-bar-Nun had established them in rest, he [would] not have spoken afterwards of another day: (Etheridge Translation by John Etheridge)

1850 (King James Version by Committee)

1851 (Murdock Translation)

1855 Calvin Bible by the Calvin Translation Society

1858 For if Joshua caused them to rest he would not have spoken of another day afterwards. (The New Testament Translated from the Original Greek by Leicester Sawyer)

1865 If for them Jesus caused to rest, not would concerning another have spoken after these of a day. (The Emphatic Diaglott by Benjamin Wilson)

1865 For if Joshua had given them rest, he would not, after this, have spoken of another day. (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

1869 For if Joshua had given them rest, he would not after this be speaking of another day. (Noyes Translation by George Noyes)

1873 For if Jesus had given them rest, then would he not afterward have spoken of another day. (King James Version) by Frederick Scrivener)

1885 For if Joshua had given them rest, he would not have spoken afterward of another day. (Revised Version also called English Revised Version - Charles Ellicott editor)

1890 For if Jesus had brought them into rest, he would not have spoken afterwards about another day. (Darby Version 1890 by John Darby)

1898 for if Joshua had given them rest, He would not concerning another day have spoken after these things; (Young's Literal Translation by Robert Young)

1901 For if Joshua had given them rest, he would not have spoken afterward of another day. (American Standard Version - Philip Schaff)

1902 For, if, unto them, Joshua had given rest, it had not in that case, concerning another day, been speaking, after, these things. (The Emphasised Bible Rotherham Version)

1902 For if Joshua had given them rest, he would not speak concerning another day after these things. (Translation of the New Testament from the Original Greek by William Godbey)

1904 For, had Joshua given them rest, He would not afterward have spoken of another day. (The New Testament: Revised and Translated by Adolphus Worrell)

1904 Now if Joshua had given 'Rest' to the people, God would not have spoken of another and later day. (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

1911 (Syrus Scofield)

1912 For if Joshua had given them the true rest, we should not afterwards hear God speaking of another still future day. (Weymouth New Testament)

1918 For if Joshua had given them rest, he would not after this have spoken of another day. (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

1923 (Edgar Goodspeed)

1982 (New King James Version)

1984 (New International Version)

1995 (New American Standard Bible) (©1995)

1999 (American King James Version)AKJV

2005 (Today’s New International Version)

Foreign Language Versions

Arabic

لانه لو كان يشوع قد اراحهم لما تكلم بعد ذلك عن يوم آخر. (Arabic Smith & Van Dyke)

Aramaic

ܐܠܘ ܓܝܪ ܝܫܘܥ ܒܪ ܢܘܢ ܐܢܝܚ ܗܘܐ ܐܢܘܢ ܠܐ ܐܡܪ ܗܘܐ ܡܢ ܒܬܪܟܢ ܥܠ ܝܘܡܐ ܐܚܪܢܐ (Aramaic Peshitta)

Basque

Ecen baldin Iosuec hæy eman balaraue reposic, etzatequeen guehiagoric berce egunez minçatu.

Bulgarian

1940 Защото, ако Исус [Навиев] беше им дал почивка, [Бог] не би говорил след това за друг ден. (Bulgarian Bible)

Chinese

1 若是约书亚已叫他们享了安息，後来神就不再提别的日子了。 (Chinese Union Version (Simplified))

1 若是約書亞已叫他們享了安息，後來神就不再提別的日子了。 (Chinese Union Version (Traditional))

French

Car si Josué leur avait donné le repos, il n'aurait pas parlé après cela d'un autre jour. (French Darby)

1744 Car si Josué les eût introduits dans le repos, jamais après cela il n'eût parlé d'un autre jour. (Martin 1744)

1744 Car si Josué les eût introduits dans le repos, Dieu ne parlerait pas après cela d'un autre jour. (Ostervald 1744)

German

1545 Denn so Josua sie hätte zur Ruhe gebracht, würde er nicht hernach von einem andern Tage gesagt haben. (Luther 1545)

1871 Denn wenn Josua (Griech.: Jesus) sie in die Ruhe gebracht hätte, so würde er danach nicht von einem anderen Tage geredet haben. (Elberfelder 1871)

1912 Denn so Josua hätte sie zur Ruhe gebracht, würde er nicht hernach von einem andern Tage gesagt haben. (Luther 1912)

Italian

1649 Perciocchè, se Giosuè li avesse messi nel riposo, Iddio non avrebbe dipoi parlato d’altro giorno.(Giovanni Diodati Bible 1649)

1927 Infatti, se Giosuè avesse dato loro il riposo, Iddio non avrebbe di poi parlato d’un altro giorno. (Riveduta Bible 1927)

Japanese

1928 (Naoji Nagai)

Latin

nam si eis Iesus requiem praestitisset numquam de alio loqueretur posthac die Latin Vulgate

1527 (Erasmus 1527)

1527 (Erasmus Vulgate 1527)

Pidgin

1996 (Pidgin King Jems)

Romainian

2010 Căci, dacă le-ar fi dat Iosua odihna, n'ar mai vorbi Dumnezeu după aceea de o altă zi. (Biblia Traducerea Fidela în limba româna)

Russian

1876 Ибо если бы Иисус Навин доставил им покой, то не было бы сказано после того о другом дне. Russian Synodal Version

Phonetically:

Spanish

Porque si Josué les hubiera dado el reposo, no hablaría después de otro día. (RVG Spanish)

Swedish

1917 Ty om Josua hade fört dem in i vilan, så skulle Gud icke hava talat om en annan, senare dag. (Swedish - Svenska 1917)

Tagalog

1905 Sapagka't kung ibinigay sa kanila ni Josue ang kapahingahan, ay hindi na sana niya sasalitain pagkatapos ang ibang araw. (Ang Dating Biblia 1905)

Tok Pisin

1996 (Tok Pisin King Jems)

Vietnamese

1934 Vả, nếu Giô-suê đã cho họ yên nghỉ, thì chắc sau không còn nói về một ngày khác nữa. (VIET)

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