The Hall of Faith: Heroes of Faith
Hebrews 11:1-40
Heb.11.1 - Details
Translation
Original Text
Morphology
- Εστιν: VERB,pres,act,ind,3,sg
- δε: CONJ
- πιστις: NOUN,nom,sg,f
- ελπιζομενων: PART,pres,mid/pass,gen,pl,neut
- υποστασις: NOUN,nom,sg,f
- πραγματων: NOUN,gen,pl,n
- ελεγχος: NOUN,nom,sg,m
- ου: PART,neg
- βλεπομενων·: PART,pres,pass,gen,pl,neut
Parallels
- Romans 8:24-25 (thematic): Connects hope and faith—Paul speaks of being saved in hope for what is not yet seen, echoing Hebrews' linking of faith with the assurance of hoped-for things.
- 2 Corinthians 4:18 (verbal): Contrast between seen and unseen mirrors Hebrews' 'conviction of things not seen' and grounds faith's focus on eternal, unseen realities rather than transient, visible ones.
- Hebrews 11:6 (structural): Immediate theological development in the same chapter: faith is presented as essential to pleasing God and as the means of seeking him, expanding the definition given in 11:1.
- Genesis 15:6 (allusion): The exemplary Old Testament instance of belief (Abraham counted righteous) undergirds Hebrews' portrayal of faith as trust and assurance, and is later invoked in Hebrews 11's list of faith-heroes.
- James 2:17 (thematic): James' assertion that faith without works is dead complements Hebrews 11's demonstration of faith as trust that manifests in actions—faith proven by deeds.
Alternative generated candidates
- Now faith is the assurance of things hoped for, the conviction of realities not seen.
- Now faith is the assurance of things hoped for, the conviction of realities not seen.
Heb.11.2 - Details
Translation
Original Text
Morphology
- εν: PREP
- ταυτη: PRO,dat,sg,f
- γαρ: PART
- εμαρτυρηθησαν: VERB,aor,pass,ind,3,pl
- οι: ART,nom,pl,m
- πρεσβυτεροι: NOUN,nom,pl,m
Parallels
- Hebrews 11:39 (verbal): Repeats and expands the same claim—those listed in the chapter "obtained a good testimony" through faith; direct verbal and theological echo.
- Hebrews 11:1 (structural): Immediate context/definition: faith is the assurance and conviction by which the elders received their commendation; 11:2 depends on 11:1's definition.
- Genesis 15:6 (thematic): Abraham's faith is presented as the paradigm for patriarchal approval—God's reckoning of faith undergirds the honor given to the ancestors listed in Hebrews 11.
- Romans 4:3, 22–24 (allusion): Paul cites Abraham's faith being "counted to him as righteousness," using the same patriarchal-faith motif that Hebrews employs to explain why the ancestors received commendation.
Alternative generated candidates
- For by it the elders were commended.
- For by it the ancients were commended.
Heb.11.3 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- νοουμεν: VERB,pres,act,ind,1,pl
- κατηρτισθαι: VERB,aor,pass,inf
- τους: ART,acc,pl,m
- αιωνας: NOUN,acc,pl,m
- ρηματι: NOUN,dat,sg,n
- θεου: NOUN,gen,sg,m
- εις: PREP
- το: ART,acc,sg,n
- μη: PART
- εκ: PREP
- φαινομενων: PART,pres,gen,pl,n
- το: ART,acc,sg,n
- βλεπομενον: PART,pres,nom,sg,n
- γεγονεναι: VERB,perf,act,inf
Parallels
- Genesis 1:1-3 (thematic): The creation account where God repeatedly brings the cosmos into being by speaking ('And God said...') provides the narrative background for Hebrews' claim that the ages were framed by God's word.
- Psalm 33:6,9 (verbal): Explicitly states 'By the word of the LORD were the heavens made' and 'For he spake, and it was done,' language closely echoed by Hebrews' formula about the worlds being framed by God's word.
- John 1:1-3 (verbal): Identifies the Word (Logos) as the agent of creation ('All things were made through him'), paralleling Hebrews' emphasis on creation through God's spoken word.
- Colossians 1:16-17 (thematic): Affirms that 'all things were created' through Christ and that he sustains the created order, echoing Hebrews' focus on divine agency and ordering of the ages by God's word.
- Romans 4:17 (allusion): Speaks of God 'who gives life to the dead and calls into existence the things that do not exist,' resonating with Hebrews' assertion that visible things were not made from visible things but from God's creative command.
Alternative generated candidates
- By faith we understand that the universe was ordered by the word of God, so that what is seen did not come from what is visible.
- By faith we understand that the universe was framed by the word of God, so that what is seen was made from things that are unseen.
Heb.11.4 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- πλειονα: ADJ,acc,pl,neut
- θυσιαν: NOUN,acc,sg,f
- Αβελ: NOUN,gen,sg,m
- παρα: PREP
- Καιν: NOUN,nom,sg,m
- προσηνεγκεν: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- δι᾽ης: PRON,gen,sg,f
- εμαρτυρηθη: VERB,aor,pass,ind,3,sg
- ειναι: VERB,pres,act,inf
- δικαιος: ADJ,nom,sg,m
- μαρτυρουντος: VERB,pres,act,part,gen,m,sg
- επι: PREP
- τοις: ART,dat,pl,n
- δωροις: NOUN,dat,pl,n
- αυτου: PRON,gen,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- δι᾽αυτης: PRON,gen,sg,f
- αποθανων: VERB,aor,act,part,nom,m,sg
- ετι: ADV
- λαλει: VERB,pres,act,ind,3,sg
Parallels
- Genesis 4:3-5 (allusion): The narrative background: Cain and Abel bring offerings; God regards Abel's offering but not Cain's—Hebrews draws on this episode to interpret Abel's act as offered in faith.
- Genesis 4:10 (verbal): God says Abel’s blood 'cries out' from the ground; Hebrews' phrase that Abel 'still speaks' echoes the idea of Abel’s testimony persisting after death.
- Hebrews 12:24 (thematic): Speaks of 'the sprinkled blood that speaks a better word than the blood of Abel,' explicitly connecting Abel's witness with the superior, saving work of Christ—continuing the theological thread about voices that 'speak' from sacrifice.
- 1 John 3:12 (thematic): Refers to Cain's hostile, murderous attitude toward Abel; provides a moral contrast to Hebrews' portrayal of Abel as righteous and faithful.
- Hebrews 11:1 (structural): Defines faith as the chapter's organizing theme; Hebrews 11:4 presents Abel’s offering as the paradigm case of faith in action introduced by verse 1.
Alternative generated candidates
- By faith Abel offered to God a more acceptable sacrifice than Cain; through this he received testimony that he was righteous, God bearing witness to his gifts; and by faith, though he is dead, he still speaks.
- By faith Abel offered to God a more acceptable sacrifice than Cain; through his faith he was attested as righteous—God bearing witness by receiving his gifts—and though he is dead, he still speaks.
Heb.11.5 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- Ενωχ: NOUN,gen,sg,m
- μετετεθη: VERB,aor,pass,ind,3,sg
- του: ART,gen,sg,n
- μη: PART
- ιδειν: VERB,aor,act,inf
- θανατον: NOUN,acc,sg,m
- και: CONJ
- ουχ: PART,neg
- ηυρισκετο: VERB,impf,act,ind,3,sg
- διοτι: CONJ
- μετεθηκεν: VERB,aor,pass,ind,3,sg
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- θεος·προ: NOUN,nom,sg,m
- γαρ: PART
- της: ART,gen,sg,f
- μεταθεσεως: NOUN,gen,sg,f
- μεμαρτυρηται: VERB,perf,pass,ind,3,sg
- ευαρεστηκεναι: VERB,perf,act,inf
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
Parallels
- Genesis 5:24 (quotation): Hebrews explicitly echoes Genesis (LXX) that 'Enoch was taken'/'he was not found,' citing Enoch's translation by God as the basis for his commendation.
- Jude 1:14-15 (allusion): Jude cites an Enochic prophecy about coming judgment; Hebrews' reference to Enoch's testimony and pleasing God connects to the same Enoch tradition and his prophetic/eschatological significance.
- 2 Kings 2:11 (thematic): Elijah's being 'taken up' into heaven without dying parallels the motif of translation/assumption into God's presence—another biblical instance of escape from death.
- 1 Corinthians 15:51-52 (thematic): Paul's teaching that believers will be changed and 'not all sleep' (die) resonates with Hebrews' presentation of Enoch as someone who did not experience death, reflecting the hope of victory over death.
Alternative generated candidates
- By faith Enoch was taken up so that he did not experience death; "He was not found," because God had translated him; for before his translation he had the testimony that he pleased God.
- By faith Enoch was translated that he should not see death; and he was not found because God had taken him. For before his translation he had this testimony, that he pleased God.
Heb.11.6 - Details
Translation
Original Text
Morphology
- χωρις: PREP,gen
- δε: CONJ
- πιστεως: NOUN,gen,sg,f
- αδυνατον: ADJ,nom,sg,n
- ευαρεστησαι: VERB,aor,act,inf
- πιστευσαι: VERB,aor,act,inf
- γαρ: PART
- δει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- προσερχομενον: PART,pres,mid/pass,acc,sg,m
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- οτι: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- τοις: ART,dat,pl,n
- εκζητουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- μισθαποδοτης: NOUN,nom,sg,m
- γινεται: VERB,pres,mp,ind,3,sg
Parallels
- Genesis 15:6 (verbal): The foundational OT statement 'Abram believed the LORD, and he credited it to him as righteousness' undergirds Hebrews' understanding of faith as the basis for relating to God and is cited elsewhere in Hebrews' faith chapter.
- Romans 4:3 (quotation): Paul's quotation of Genesis 15:6 develops the doctrine that righteousness is reckoned through faith—echoing Hebrews' emphasis that coming to God requires believing.
- Proverbs 8:17 (thematic): Proverbs' language 'those who seek me find me' parallels Hebrews' claim that God 'rewards those who diligently seek him,' linking seeking/receiving to relationship with God.
- Matthew 7:7-8 (thematic): Jesus' promise that asking/seeking/knocking will be met (everyone who asks receives) resonates with Hebrews' assertion that God rewards those who seek him.
- James 2:19-24 (thematic): James cites Genesis 15:6 and insists true faith is demonstrated in works; this provides a complementary (and at times debated) perspective to Hebrews' stress that faith is the prerequisite for coming to God and being approved.
Alternative generated candidates
- And without faith it is impossible to please God, for whoever draws near to him must believe that he exists and that he rewards those who seek him.
- And without faith it is impossible to please God. For whoever draws near to God must believe that He exists and that He rewards those who earnestly seek Him.
Heb.11.7 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- χρηματισθεις: VERB,aor,pass,ptc,nom,m,sg
- Νωε: NOUN,gen,sg,m
- περι: PREP
- των: ART,gen,pl,m
- μηδεπω: ADV
- βλεπομενων: VERB,pres,pass,ptc,gen,pl,neut
- ευλαβηθεις: VERB,aor,pass,ptc,nom,m,sg
- κατεσκευασεν: VERB,aor,act,ind,3,sg
- κιβωτον: NOUN,acc,sg,f
- εις: PREP
- σωτηριαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- οικου: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- δι᾽ης: PRON,gen,sg,f
- κατεκρινεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- και: CONJ
- της: ART,gen,sg,f
- κατα: PREP
- πιστιν: NOUN,acc,sg,f
- δικαιοσυνης: NOUN,gen,sg,f
- εγενετο: VERB,aor,mid,ind,3,sg
- κληρονομος: NOUN,nom,sg,m
Parallels
- Genesis 6:13-22 (structural): The core narrative: God warns Noah about coming judgment and gives detailed instructions to build the ark—this is the historical event Hebrews cites as the basis for Noah's faith and obedience.
- Genesis 7:1-5 (verbal): Describes Noah, his family entering the ark and being saved—parallels Hebrews' language about the ark as 'a means of salvation for his household.'
- 2 Peter 2:5 (allusion): Peter refers to Noah as one preserved by God and linked to judgment on the ungodly, echoing Hebrews' portrayal of Noah condemning the world by his faithful obedience.
- 1 Peter 3:20-21 (thematic): Speaks of eight souls saved through the ark/water and draws a typological connection to salvation—the passage develops the same theme of salvation by God's means amid judgment.
- Matthew 24:37-39 (allusion): Jesus compares the coming judgment to the 'days of Noah'—the analogy emphasizes unexpected judgment and the necessity of readiness, resonating with Hebrews' emphasis on Noah's faithful warning and deliverance.
Alternative generated candidates
- By faith Noah, warned by God about things not yet seen, moved with reverent fear prepared an ark to save his household; by which he condemned the world and became heir of the righteousness that comes by faith.
- By faith Noah, warned by God concerning things not yet seen, reverently prepared an ark for the salvation of his household. By that faith he condemned the world and became heir of the righteousness which comes by faith.
Heb.11.8 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- καλουμενος: PART,pres,mp,nom,sg,m
- Αβρααμ: NOUN,nom,sg,m
- υπηκουσεν: VERB,fut,act,ind,3,sg
- εξελθειν: VERB,aor,act,inf
- εις: PREP
- τοπον: NOUN,acc,sg,m
- ον: PART,pres,act,nom,sg,m
- ημελλεν: VERB,impf,act,ind,3,sg
- λαμβανειν: VERB,pres,act,inf
- εις: PREP
- κληρονομιαν: NOUN,acc,sg,f
- και: CONJ
- εξηλθεν: VERB,aor,act,ind,3,sg
- μη: PART
- επισταμενος: PART,pres,mid,nom,sg,m
- που: ADV
- ερχεται: VERB,pres,mid,ind,3,sg
Parallels
- Genesis 12:1-4 (verbal): The original call of Abram to leave his country and go to a land God would show him—Hebrews echoes this commissioning and Abram’s obedient departure.
- Genesis 12:7 (verbal): God’s promise to give the land to Abram’s offspring—parallels Hebrews’ language about receiving a place as an inheritance.
- Acts 7:2-4 (quotation): Stephen’s retelling of Abram’s call and exodus from Mesopotamia/Haran—an early Christian summary of the same episode Hebrews presumes.
- Romans 4:18-21 (thematic): Paul highlights Abraham’s faith in God’s promise despite impossible circumstances, paralleling Hebrews’ emphasis on obedience prompted by faith.
- Galatians 3:7-9 (thematic): Paul draws out the covenantal result of Abraham’s faith—those of faith are heirs of the promise—connecting Abraham’s obedient departure to the inheritance promised by God.
Alternative generated candidates
- By faith Abraham, when he was called, obeyed and went out to the place he was to receive as an inheritance, and he went out, not knowing where he was going.
- By faith Abraham, when called, obeyed and went out to the place which he was to receive for an inheritance; and he went out, not knowing where he was going.
Heb.11.9 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- παρωκησεν: VERB,aor,act,ind,3,sg
- εις: PREP
- γην: NOUN,acc,sg,f
- της: ART,gen,sg,f
- επαγγελιας: NOUN,gen,sg,f
- ως: ADV
- αλλοτριαν: ADJ,acc,sg,f
- εν: PREP
- σκηναις: NOUN,dat,pl,f
- κατοικησας: VERB,aor,act,part,nom,sg,m
- μετα: PREP
- Ισαακ: NOUN,nom,sg,m
- και: CONJ
- Ιακωβ: NOUN,nom,sg,m
- των: ART,gen,pl,m
- συγκληρονομων: NOUN,gen,pl,m
- της: ART,gen,sg,f
- επαγγελιας: NOUN,gen,sg,f
- της: ART,gen,sg,f
- αυτης·: PRON,gen,sg,f
Parallels
- Genesis 12:1-9 (structural): Abraham's call to go to Canaan and his life as a sojourner in the land parallels Hebrews' depiction of dwelling 'in a land of promise' as a foreigner.
- Genesis 23:4 (verbal): Abraham's self-description to the Hittites — 'I am a stranger and a sojourner among you' — echoes the language of residing as an alien in the promised land.
- Genesis 26:3-5 (thematic): God's reaffirmation of the promise to Isaac connects Isaac as a joint recipient/heir of the same promise mentioned in Hebrews 11:9.
- Galatians 3:29 (verbal): Paul's statement that those in Christ are 'Abraham's offspring, heirs according to promise' parallels Hebrews' emphasis that Abraham, Isaac, and Jacob were heirs of the same promise.
- Hebrews 11:13 (structural): The immediate context: Hebrews 11:13 speaks of the patriarchs as 'strangers and pilgrims' who sought a heavenly country, explicitly developing the theme introduced in 11:9.
Alternative generated candidates
- By faith he lived as a stranger in the land of promise, dwelling in tents with Isaac and Jacob, heirs with him of the same promise.
- By faith he lived as an alien in the land of promise, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise.
Heb.11.10 - Details
Translation
Original Text
Morphology
- εξεδεχετο: VERB,impf,mid,ind,3,sg
- γαρ: PART
- την: ART,acc,sg,f
- τους: ART,acc,pl,m
- θεμελιους: ADJ,acc,pl,m
- εχουσαν: VERB,pres,act,part,acc,sg,f
- πολιν: NOUN,acc,sg,f
- ης: PRON,gen,sg,f
- τεχνιτης: NOUN,nom,sg,m
- και: CONJ
- δημιουργος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
Parallels
- 2 Corinthians 5:1 (verbal): Speaks of an eternal 'building from God, a house not made with hands'—language and idea closely parallel Hebrews' 'city with foundations' and God as its builder.
- Revelation 21:2 (thematic): Describes the New Jerusalem coming down from heaven as a city prepared by God, echoing theeschatological hope for a divinely founded city in Hebrews 11:10.
- Psalm 127:1 (verbal): States 'Unless the LORD builds the house, those who build it labor in vain,' connecting the motif of God as the true builder/founder of dwellings to Hebrews' emphasis on God as architect.
- John 14:2 (thematic): Jesus' promise that he goes to prepare a place (dwelling) for his followers resonates with Hebrews' forward-looking hope for a heavenly city prepared by God.
- Isaiah 66:1 (allusion): God's rhetorical claim about heaven as his throne and questioning human-built houses alludes to the theme of God as Creator/Architect and reframes human habitation in light of God's sovereign workmanship.
Alternative generated candidates
- For he waited for the city which has foundations, whose builder and maker is God.
- For he waited for the city which has foundations, whose builder and maker is God.
Heb.11.11 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- και: CONJ
- αυτη: PRON,dat,sg,f
- Σαρρα: NOUN,nom,sg,f
- δυναμιν: NOUN,acc,sg,f
- εις: PREP
- καταβολην: NOUN,acc,sg,f
- σπερματος: NOUN,gen,sg,n
- ελαβεν: VERB,aor,act,ind,3,sg
- και: CONJ
- παρα: PREP
- καιρον: NOUN,acc,sg,m
- ηλικιας: NOUN,gen,sg,f
- επει: CONJ
- πιστον: ADJ,acc,sg,m
- ηγησατο: VERB,aor,mid,ind,3,sg
- τον: ART,acc,sg,m
- επαγγειλαμενον·: PART,pres,mid,acc,sg,m
Parallels
- Genesis 18:11-14 (allusion): Narrative background: Sarah's laughter and the divine promise that she would bear a son in her old age; Hebrews alludes to this promise and its seeming impossibility overcome by God.
- Genesis 21:1-2 (quotation): Fulfillment of the promise: Sarah conceives and bears Isaac—Hebrews 11:11 points to this realized outcome as the vindication of her faith.
- Romans 4:19-21 (thematic): Paul's treatment of Abraham's faith in the promise (despite deadness of body) parallels Hebrews' emphasis on trusting God's promise against natural impossibility.
- Luke 1:36-38 (thematic): Parallel motif of miraculous conception in old age and a faithful response to God's word (Elizabeth/Mary); reinforces the theme of God enabling childbearing when he promises it.
- Galatians 4:22-31 (structural): Paul's allegory contrasts Hagar and Sarah as representing slavery and promise/free birth; Sarah's child as the child of promise echoes Hebrews' focus on the promise fulfilled through faith.
Alternative generated candidates
- By faith Sarah herself received power to conceive seed, even when she was past age; because she judged him faithful who had promised.
- By faith even Sarah herself received power to conceive past the age, because she judged Him faithful who had promised.
Heb.11.12 - Details
Translation
Original Text
Morphology
- διο: CONJ
- και: CONJ
- αφ᾽ενος: ADV
- εγεννηθησαν: VERB,aor,pass,ind,3,pl
- και: CONJ
- ταυτα: PRON,acc,pl,n
- νενεκρωμενου: PART,perf,pass,gen,sg,m
- καθως: CONJ
- τα: ART,acc,pl,n
- αστρα: NOUN,nom/acc,pl,neut
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
- τω: ART,dat,sg,m
- πληθει: NOUN,dat,sg,neut
- και: CONJ
- ως: ADV
- η: ART,nom,sg,f
- αμμος: NOUN,nom,sg,f
- η: ART,nom,sg,f
- παρα: PREP
- το: ART,acc,sg,n
- χειλος: NOUN,acc,sg,neut
- της: ART,gen,sg,f
- θαλασσης: NOUN,gen,sg,f
- η: ART,nom,sg,f
- αναριθμητος: ADJ,nom,sg,f
Parallels
- Genesis 15:5 (verbal): God tells Abram to look at the stars and promises his offspring will be as numerous—Hebrews echoes the stars-as-descendants imagery.
- Genesis 22:17 (verbal): God's promise that Abraham's offspring will be like the stars of heaven and the sand on the seashore is the immediate antecedent of Hebrews' dual simile.
- Genesis 17:5-6 (structural): The covenant promise that Abraham will be 'father of many nations' and receive numerous descendants underlies Hebrews' claim that from one (though effectively dead) came innumerable offspring.
- Romans 4:18-22 (thematic): Paul's account of Abraham's faith in God's promise despite apparent impossibility (barrenness/old age) parallels Hebrews' emphasis on descendants arising from one nearly dead.
- Galatians 3:16 (allusion): Paul's focus on the promise to 'seed' (singular, understood as Christ) interacts with Hebrews' point that from one source came the promised multitude, tying Abrahamic promise to Christ-centered fulfillment.
Alternative generated candidates
- Therefore from one, and him as good as dead, were born descendants as numerous as the stars of heaven and as the innumerable grains of sand by the seashore.
- Therefore from one man—and him as good as dead—were born descendants as numerous as the stars of heaven and as the sand which is by the seashore.
Heb.11.13 - Details
Translation
Original Text
Morphology
- Κατα: PREP
- πιστιν: NOUN,acc,sg,f
- απεθανον: VERB,aor,act,ind,3,pl
- ουτοι: PRO,nom,pl,m
- παντες: ADJ,nom,pl,m
- μη: PART
- λαβοντες: VERB,aor,act,part,nom,pl,m
- τας: ART,acc,pl,f
- επαγγελιας: NOUN,gen,sg,f
- αλλα: CONJ
- πορρωθεν: ADV
- αυτας: PRON,acc,pl,f
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- και: CONJ
- ασπασαμενοι: VERB,aor,mid,ptcp,nom,pl,m
- και: CONJ
- ομολογησαντες: VERB,aor,act,ptcp,nom,pl,m
- οτι: CONJ
- ξενοι: ADJ,nom,pl,m
- και: CONJ
- παρεπιδημοι: ADJ,nom,pl,m
- εισιν: VERB,pres,act,ind,3,pl
- επι: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
Parallels
- Hebrews 11:8-10 (structural): Same chapter — Abraham and the patriarchs are depicted as acting by faith, living as strangers/sojourners and looking for the promised city they had not yet received.
- Genesis 15:13-16 (thematic): God’s promise to Abraham that his descendants would be strangers in a foreign land and that the full realization of the promise would come later — parallels the idea of dying before receiving the promises.
- Acts 7:2-5 (allusion): Stephen recounts Abraham’s call and notes he received no inheritance in the land, emphasizing Abraham’s status as a sojourner awaiting the promise — echoes Hebrews’ portrayal of patriarchs not receiving the promises.
- 1 Peter 2:11 (verbal): Uses the same imagery of believers as 'sojourners and exiles/strangers,' reflecting the New Testament ethical application of the Hebrews theme of earthly pilgrimage.
- 1 Chronicles 29:15 (verbal): King David’s language 'we are strangers before thee, and sojourners' resonates with Hebrews’ confession that the faithful acknowledge themselves as temporary residents on earth.
Alternative generated candidates
- These all died in faith, not having received the promises, but having seen them and greeted them from afar, and confessed that they were strangers and pilgrims on the earth.
- These all died in faith, not having received the promises, but having seen them from afar and having greeted them and confessed that they were strangers and pilgrims on the earth.
Heb.11.14 - Details
Translation
Original Text
Morphology
- οι: ART,nom,pl,m
- γαρ: PART
- τοιαυτα: ADJ,acc,pl,n
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- εμφανιζουσιν: VERB,pres,act,ind,3,pl
- οτι: CONJ
- πατριδα: NOUN,acc,sg,f
- επιζητουσιν: VERB,pres,act,ind,3,pl
Parallels
- Hebrews 11:10 (thematic): Speaks of the patriarchs looking forward to “a city with foundations” built by God—both verses portray the faithful as seeking a heavenly homeland.
- Hebrews 11:16 (structural): Immediate parallel in the same argument: explicitly states they desire a better country, a heavenly one, which Hebrews 11:14 summarizes as seeking a homeland.
- Hebrews 13:14 (verbal): Uses nearly the same idea in explicit terms: ‘we have no lasting city here, but we seek one to come,’ echoing the notion of seeking a homeland.
- Philippians 3:20 (thematic): Declares Christian citizenship is in heaven—the New Testament theme of believers as citizens/seekers of a heavenly homeland.
- 1 Peter 2:11 (verbal): Addresses believers as ‘sojourners and exiles,’ employing the language of temporary residence that echoes the idea of seeking a true homeland.
Alternative generated candidates
- For those who say such things make it plain that they are seeking a homeland.
- For those who say such things declare plainly that they seek a homeland.
Heb.11.15 - Details
Translation
Original Text
Morphology
- και: CONJ
- ει: VERB,pres,act,ind,2,sg
- μεν: PART
- εκεινης: PRON,gen,sg,f
- μνημονευουσιν: VERB,pres,act,ind,3,pl
- αφ᾽ης: PREP+PRON,gen,sg,f
- εξεβησαν: VERB,aor,act,ind,3,pl
- ειχον: VERB,impf,act,ind,3,pl
- αν: PART
- καιρον: NOUN,acc,sg,m
- ανακαμψαι·: VERB,aor,act,inf
Parallels
- Genesis 12:1-4 (allusion): God's call to Abram to leave his country — the origin of the patriarchs' departure and the reason they did not intend to return to their former homeland.
- Acts 7:2-4 (quotation): Stephen's retelling of God's call to Abram to leave Haran and go to the land God would show him, echoing the narrative background assumed in Hebrews 11:15.
- Hebrews 11:13-16 (structural): Immediate context: explains that the saints were seeking a heavenly country and thus did not desire to return to their earthly homes.
- Philippians 3:20 (thematic): Paul's declaration that Christians' citizenship is in heaven parallels the idea of looking forward to a different, ultimate homeland rather than returning to an earthly one.
- Luke 9:62 (thematic): Jesus' saying that no one who looks back is fit for the kingdom of God resonates with the idea of not turning back to a former country once called toward a new destiny.
Alternative generated candidates
- And if they had been mindful of that place from which they had come out, they would have had opportunity to return.
- And if they had been mindful of the country from which they came, they would have had opportunity to return.
Heb.11.16 - Details
Translation
Original Text
Morphology
- νυν: ADV
- δε: CONJ
- κρειττονος: ADJ,gen,sg,m
- ορεγονται: VERB,pres,mid,ind,3,pl
- τουτ᾽εστιν: VERB,pres,act,ind,3,sg
- επουρανιου: ADJ,gen,sg,f
- διο: CONJ
- ουκ: PART,neg
- επαισχυνεται: VERB,pres,mid/pass,ind,3,sg
- αυτους: PRON,acc,pl,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- θεος: NOUN,nom,sg,m
- επικαλεισθαι: VERB,pres,mid,inf
- αυτων: PRON,gen,pl,m
- ητοιμασεν: VERB,aor,act,ind,3,sg
- γαρ: PART
- αυτοις: PRO,dat,pl,3
- πολιν: NOUN,acc,sg,f
Parallels
- Hebrews 11:10 (structural): Same chapter earlier statement that the patriarchs sought ‘a city which hath foundations, whose builder and maker is God’ — directly parallels the claim that God has prepared a heavenly city for them.
- John 14:2 (thematic): Jesus’ promise ‘I go to prepare a place for you’ echoes the idea of God preparing a heavenly dwelling or country for believers.
- 2 Corinthians 5:1 (verbal): Paul speaks of having ‘a building of God, an house not made with hands, eternal in the heavens,’ using similar language of an eternal heavenly dwelling prepared by God.
- Revelation 21:2-3 (thematic): The vision of the New Jerusalem coming down out of heaven and God dwelling with humanity parallels the picture of a divinely prepared city as the final homeland of the faithful.
- Exodus 3:6 (allusion): God’s self‑identification as ‘the God of Abraham, Isaac, and Jacob’ undergirds Hebrews’ claim that God is not ashamed to be called their God — linking the patriarchal covenantal relationship to the promise of a prepared city.
Alternative generated candidates
- But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
- But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God; for He has prepared for them a city.
Heb.11.17 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- προσενηνοχεν: VERB,perf,act,ind,3,sg
- Αβρααμ: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- Ισαακ: NOUN,nom,sg,m
- πειραζομενος: VERB,pres,mp,part,nom,m,sg
- και: CONJ
- τον: ART,acc,sg,m
- μονογενη: ADJ,acc,sg,m
- προσεφερεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- τας: ART,acc,pl,f
- επαγγελιας: NOUN,gen,sg,f
- αναδεξαμενος: PART,aor,mid,nom,sg,m
Parallels
- Genesis 22:1-2 (quotation): The original narrative of Abraham being tested by God and commanded to offer his son Isaac—the primary source behind Hebrews’ summary.
- Genesis 22:10-12 (quotation): The climax of the Akedah where Abraham binds Isaac and is stopped by the angel—parallels Hebrews’ emphasis on the test and God’s confirmation of Abraham.
- James 2:21-23 (verbal): Explicitly cites Abraham’s offering of Isaac to argue that faith was demonstrated by works; uses the same episode and language about justification/acceptance.
- Romans 4:18-21 (thematic): Paul’s account of Abraham’s faith in God’s promise despite impossibility (hope against hope) connects with Hebrews’ note that Abraham had ‘received the promises’ yet acted in faith.
Alternative generated candidates
- By faith Abraham, when he was tested, offered up Isaac; he who had received the promises was ready to offer his only son,
- By faith Abraham, when he was tested, offered up Isaac; he who had received the promises offered up his only-begotten son,
Heb.11.18 - Details
Translation
Original Text
Morphology
- προς: PREP
- ον: PART,pres,act,nom,sg,m
- ελαληθη: VERB,aor,pass,ind,3,sg
- οτι: CONJ
- Εν: PREP
- Ισαακ: NOUN,nom,sg,m
- κληθησεται: VERB,fut,pass,ind,3,sg
- σοι: PRON,dat,sg,2
- σπερμα: NOUN,acc,sg,n
Parallels
- Genesis 21:12 (quotation): Direct source of the line 'In Isaac shall your seed be called' — the original promise to Abraham cited by Hebrews.
- Genesis 17:19 (verbal): Earlier promise that Sarah will bear Isaac and that God's covenant/offspring will be established through him — background for the wording in Hebrews.
- Romans 9:7 (quotation): Paul quotes the same Genesis promise ('In Isaac shall your offspring be called') to argue that true descent is by promise, not merely physical lineage.
- Galatians 4:28 (thematic): Paul draws a typological parallel between Isaac (a 'child of promise') and believers, echoing Hebrews' use of Isaac as the child through whom the promised seed is called.
Alternative generated candidates
- to whom it had been said, "Through Isaac shall your offspring be named."
- being told, 'Through Isaac shall your seed be called.'
Heb.11.19 - Details
Translation
Original Text
Morphology
- λογισαμενος: VERB,part,aor,mid,nom,sg,m
- οτι: CONJ
- και: CONJ
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- εγειρειν: VERB,pres,act,inf
- δυνατος: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- θεος·οθεν: NOUN,nom,sg,m
- αυτον: PRON,acc,sg,m
- και: CONJ
- εν: PREP
- παραβολη: NOUN,dat,sg,f
- εκομισατο: VERB,aor,mid,ind,3,sg
Parallels
- Romans 4:17 (verbal): Uses the same idea/language of God as one who gives life to the dead and calls into being the non‑existent — parallels Hebrews’ claim that God is able to raise from the dead.
- Romans 4:18-21 (thematic): Describes Abraham ‘hoping against hope’ and being fully convinced that God could accomplish what was promised — directly parallels the faith attributed to Abraham in Heb 11:19.
- Genesis 22:5,8 (allusion): The narrative source for Hebrews’ claim: Abraham’s statements (“we will return,” “God will provide”) underlie the interpretation that he believed God could ‘raise’ or preserve Isaac.
- Hebrews 11:17-18 (structural): Immediate context: the account of Abraham’s offering of Isaac and the explanation that his act was motivated by faith that God could raise him — Hebrews’ own exposition of the episode.
- 1 Corinthians 15:20 (thematic): Affirms God’s resurrection power in Christ (Christ as firstfruits), providing the New Testament theological basis for confidence that God can and does raise the dead.
Alternative generated candidates
- He considered that God was able even to raise him from the dead; and in a figure he received him back.
- Accounting that God was able to raise him up, even from the dead, from which he also figuratively received him back.
Heb.11.20 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- και: CONJ
- περι: PREP
- μελλοντων: ADJ,gen,pl,n
- ευλογησεν: VERB,aor,act,ind,3,sg
- Ισαακ: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- Ιακωβ: NOUN,nom,sg,m
- και: CONJ
- τον: ART,acc,sg,m
- Ησαυ: NOUN,acc,sg,m
Parallels
- Genesis 27:27-29 (allusion): The narrative account of Isaac's blessing of Jacob with prophetic language about future nations and dominion — the episode Hebrews summarizes as Isaac blessing 'concerning things to come.'
- Genesis 27:39-40 (allusion): Isaac's blessing of Esau, which forecasts Esau's future hardship and relationship to his brother; complements Hebrews' reference to Isaac blessing both sons about the future.
- Genesis 25:23 (thematic): Rebekah's prenatal oracle that 'two nations are in your womb' and the elder will serve the younger — the prophetic background for the distinct destinies Isaac formalizes in his blessings.
- Romans 9:10-13 (thematic): Paul cites God's choice of Jacob over Esau ('Jacob I loved, Esau I hated') to discuss divine election prior to birth; thematically related to the distinct futures affirmed by Isaac's blessings.
- Hebrews 11:21 (structural): Immediate parallel in the same faith-hall of Hebrews: 'By faith Jacob...' continues the motif of patriarchal blessings spoken in faith concerning the future, linking Isaac's action to Jacob's.
Alternative generated candidates
- By faith Isaac blessed Jacob and Esau concerning things to come.
- By faith Isaac blessed Jacob and Esau concerning things to come.
Heb.11.21 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- Ιακωβ: NOUN,nom,sg,m
- αποθνησκων: PART,pres,act,nom,sg,m
- εκαστον: ADJ,nom,sg,n
- των: ART,gen,pl,m
- υιων: NOUN,gen,pl,m
- Ιωσηφ: NOUN,dat,sg,m
- ευλογησεν: VERB,aor,act,ind,3,sg
- και: CONJ
- προσεκυνησεν: VERB,aor,act,ind,3,sg
- επι: PREP
- το: ART,acc,sg,n
- ακρον: NOUN,acc,sg,nt
- της: ART,gen,sg,f
- ραβδου: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Genesis 48:14-20 (verbal): The primary Old Testament narrative: Jacob (Israel) blesses Joseph’s two sons, places his hands on their heads (crossing them so the younger receives the greater blessing) — the direct source for Hebrews’ reference to Jacob blessing Joseph’s sons.
- Genesis 47:29-31 (verbal): Describes Jacob near death, his charge to Joseph and Jacob’s bodily posture at the end of life (bowing/leaning on his bed/staff in some traditions), providing the background for Hebrews’ mention of Jacob’s dying act of blessing and his posture.
- Genesis 49:1-33 (thematic): Jacob’s final, death‑bed blessings of all his sons form the broader cultural and literary context for Hebrews’ account; Hebrews focuses on one episode within this larger tradition of patriarchal blessings at death.
- Hebrews 11:20 (structural): Immediate literary parallel within Hebrews’ faith catalogue: the preceding verse records that “by faith Isaac blessed Jacob and Esau concerning things to come,” framing a pattern of patriarchal blessings presented as acts of faith, of which verse 11:21 is a part.
Alternative generated candidates
- By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped, leaning upon the top of his staff.
- By faith Jacob, when dying, blessed each of the sons of Joseph and worshiped, leaning upon the top of his staff.
Heb.11.22 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- Ιωσηφ: NOUN,dat,sg,m
- τελευτων: PART,pres,act,nom,sg,m
- περι: PREP
- της: ART,gen,sg,f
- εξοδου: NOUN,gen,sg,f
- των: ART,gen,pl,m
- υιων: NOUN,gen,pl,m
- Ισραηλ: NOUN,voc,sg,m
- εμνημονευσεν: VERB,aor,act,ind,3,sg
- και: CONJ
- περι: PREP
- των: ART,gen,pl,m
- οστεων: NOUN,gen,pl,n
- αυτου: PRON,gen,sg,m
- ενετειλατο: VERB,aor,mid,ind,3,sg
Parallels
- Genesis 50:24-25 (verbal): Joseph's own prophetic words about the future exodus of Israel and his instruction that his bones be carried out of Egypt — the explicit narrative source Heb. 11:22 alludes to.
- Genesis 47:29-31 (allusion): Jacob's charge to Joseph (the oath under the thigh) to bury him in the land of Canaan anticipates the family concern for burial in the promised land that Heb. 11:22 echoes.
- Exodus 13:19 (thematic): Moses takes the bones of Joseph with the Israelites when they leave Egypt, fulfilling Joseph's request and linking the faith-anticipation in Heb. 11:22 to the actual Exodus.
- Joshua 24:32 (allusion): The account that the bones of Joseph were eventually buried at Shechem shows the fulfillment of the vow about his bones and connects to Heb. 11:22's emphasis on faith in future fulfillment.
- Acts 7:14-15 (thematic): Stephen's retelling of the patriarchs' deaths and the carrying of their bodies to Shechem echoes the tradition about Joseph's bones and parallels the Heb. 11:22 motif of faith anticipating later deliverance and burial.
Alternative generated candidates
- By faith Joseph, at the end of his life, made mention of the exodus of the children of Israel and gave commands concerning his bones.
- By faith Joseph, when he was about to die, made mention of the exodus of the sons of Israel and gave instructions concerning his bones.
Heb.11.23 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- Μωυσης: NOUN,nom,sg,m
- γεννηθεις: PART,aor,pass,nom,sg,m
- εκρυβη: VERB,aor,pass,ind,3,sg
- τριμηνον: ADJ,acc,sg,n
- υπο: PREP
- των: ART,gen,pl,m
- πατερων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
- διοτι: CONJ
- ειδον: VERB,aor,act,ind,3,pl
- αστειον: ADJ,acc,sg,n
- το: ART,acc,sg,n
- παιδιον: NOUN,nom,sg,n
- και: CONJ
- ουκ: PART,neg
- εφοβηθησαν: VERB,aor,pass,ind,3,pl
- το: ART,acc,sg,n
- διαταγμα: NOUN,acc,sg,n
- του: ART,gen,sg,n
- βασιλεως: NOUN,gen,sg,m
Parallels
- Exodus 2:2-3 (verbal): Direct narrative parallel — the birth of Moses and his parents hiding him for three months; Hebrews echoes the LXX wording and detail of concealment.
- Exodus 1:22 (structural): Provides the background motive — Pharaoh's decree to throw Hebrew male infants into the Nile explains why Moses' parents risked hiding him; Hebrews alludes to this royal command.
- Acts 7:20-22 (quotation): Stephen's retelling of Moses' early life repeats key elements (his being a beautiful child, hidden by his parents) and uses similar language, serving as an early Christian citation of the Exodus tradition.
- Matthew 2:13-15 (thematic): The flight of Jesus to Egypt to escape Herod's slaughter of infants is a thematic parallel: infants threatened by a king's murderous decree and saved through covert protection and flight.
Alternative generated candidates
- By faith Moses' parents hid him three months after his birth, because they saw he was a beautiful child and they were not afraid of the king's edict.
- By faith Moses, when he was born, was hidden by his parents for three months, because they saw he was a beautiful child; and they were not afraid of the king's edict.
Heb.11.24 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- Μωυσης: NOUN,nom,sg,m
- μεγας: ADJ,nom,sg,m
- γενομενος: VERB,aor,mid,ptc,nom,sg,m
- ηρνησατο: VERB,aor,mid,ind,3,sg
- λεγεσθαι: VERB,pres,pass,inf
- υιος: NOUN,nom,sg,m
- θυγατρος: NOUN,gen,sg,f
- Φαραω: NOUN,gen,sg,m
Parallels
- Exodus 2:10 (verbal): Gives the original narrative: the child was brought to Pharaoh's daughter, who became his nurse and raised him as her son—background for Hebrews' remark that Moses was 'called the son of Pharaoh's daughter.'
- Hebrews 11:27 (structural): Immediate parallel in the same chapter: continues the faith-theme of Moses' renunciation—he 'left Egypt' and 'not fearing the king's anger' demonstrates the same faith that refused the Egyptian honor.
- Acts 7:20-22 (allusion): Stephen's retelling of Moses' early life (born, brought up in Pharaoh's house, educated in Egyptian wisdom) echoes the situation Hebrews summarizes when noting Moses' royal upbringing and subsequent choice.
- Philippians 3:7-8 (thematic): Paul's valuation of former gains as loss for Christ parallels Moses' decision to abandon Egyptian status and honors for the sake of faith and God's purposes.
Alternative generated candidates
- By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter,
- By faith Moses, when he had grown, refused to be called the son of Pharaoh's daughter,
Heb.11.25 - Details
Translation
Original Text
Morphology
- μαλλον: ADV
- ελομενος: PART,aor,mid,nom,sg,m
- συγκακουχεισθαι: VERB,pres,mid,inf
- τω: ART,dat,sg,m
- λαω: NOUN,dat,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- η: ART,nom,sg,f
- προσκαιρον: ADV
- εχειν: VERB,pres,act,inf
- αμαρτιας: NOUN,acc,pl,f
- απολαυσιν: NOUN,acc,sg,f
Parallels
- Exodus 2:11-15 (structural): The narrative source behind Hebrews' example: Moses abandons Egyptian privileges and identifies with Israel rather than enjoying royal life (background for the choice described).
- Acts 7:23-25 (quotation): Stephen's retelling of Moses' actions closely parallels Hebrews' citation—Moses chooses solidarity with his people and suffers rather than accept Egyptian advantages.
- Philippians 3:8-10 (thematic): Paul considers all worldly gains as loss and values knowing Christ and sharing his sufferings over temporal advantages—echoing the priority of suffering with God's people over sinful pleasures.
- Matthew 16:24-26 (thematic): Jesus' call to take up the cross and the warning that gaining the world at the cost of the soul contrasts temporal pleasures with the greater value of suffering/faithfulness to God, paralleling Hebrews' contrast.
- 1 John 2:15-17 (thematic): An ethical/theological contrast between loving worldly, passing pleasures and doing the will of God—similar to Hebrews' rejection of fleeting sinful enjoyment in favor of suffering with God's people.
Alternative generated candidates
- choosing rather to suffer affliction with the people of God than to enjoy the fleeting pleasures of sin.
- choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin.
Heb.11.26 - Details
Translation
Original Text
Morphology
- μειζονα: ADJ,acc,sg,m
- πλουτον: NOUN,acc,sg,m
- ηγησαμενος: VERB,aor,mid,part,nom,sg,m
- των: ART,gen,pl,m
- Αιγυπτου: NOUN,gen,sg,f
- θησαυρων: NOUN,gen,pl,m
- τον: ART,acc,sg,m
- ονειδισμον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- Χριστου: NOUN,gen,sg,m
- απεβλεπεν: VERB,aor,act,ind,3,sg
- γαρ: PART
- εις: PREP
- την: ART,acc,sg,f
- μισθαποδοσιαν: NOUN,acc,sg,f
Parallels
- Hebrews 11:24-25 (structural): Immediate context: Moses 'refused to be called the son of Pharaoh's daughter' and 'chose rather to be mistreated with the people of God' — directly parallels and explains the claim that he counted Christ's reproach greater than Egypt's treasures.
- Exodus 2:11-15 (thematic): Narrative background of Moses' break with Egyptian status — his identification with Israel and rejection of Egyptian privilege provides the historical setting for valuing reproach over Egyptian wealth.
- Acts 7:20-29 (thematic): Stephen's retelling of Moses' upbringing and actions emphasizes his Egyptian education and his siding with Israelites, echoing the theme of abandoning Egyptian honor for God's people.
- Philippians 3:7-8 (verbal): Paul's language of counting former gains as loss 'for the sake of Christ' closely parallels the motif of valuing Christ (or his cause) above worldly wealth and status.
- Romans 8:18 (thematic): Paul's contrast between present sufferings and future glory ('not worth comparing with the glory to be revealed') parallels Moses' forward-looking motive—enduring reproach because he looked to the coming reward.
Alternative generated candidates
- He regarded the reproach of Christ as greater riches than the treasures of Egypt, for he looked to the reward.
- He considered the reproach of Christ greater riches than the treasures of Egypt, for he looked to the reward.
Heb.11.27 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- κατελιπεν: VERB,aor,act,ind,3,sg
- Αιγυπτον: NOUN,acc,sg,f
- μη: PART
- φοβηθεις: VERB,aor,pass,part,nom,sg,m
- τον: ART,acc,sg,m
- θυμον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- βασιλεως: NOUN,gen,sg,m
- τον: ART,acc,sg,m
- γαρ: PART
- αορατον: ADJ,nom,sg,n
- ως: ADV
- ορων: VERB,pres,act,part,nom,sg,m
- εκαρτερησεν: VERB,aor,act,ind,3,sg
Parallels
- Exodus 2:15 (structural): Narrative basis: Moses leaves Egypt after Pharaoh seeks his life—background event to Hebrews' claim that he 'left Egypt.'
- Exodus 14:13-14 (thematic): When facing Pharaoh's pursuing army Moses tells the people 'Fear not' and trusts God's salvation—parallel to 'not fearing the wrath of the king.'
- Exodus 33:11, 18-23 (allusion): Moses' unique encounter with God (face-to-face, yet God invisible/unknowable; shown God's back) echoes 'endured as seeing Him who is invisible.'
- 2 Corinthians 4:18 (verbal): Paul's contrast of seen and unseen realities ('we look not at the things which are seen... but at the things which are not seen') echoes Hebrews' language of faith perceiving the invisible.
- Hebrews 11:1 (verbal): Immediate contextual parallel: definition of faith as conviction in unseen realities provides the conceptual frame for Moses 'enduring as seeing the invisible.'
Alternative generated candidates
- By faith he left Egypt, not fearing the wrath of the king; for he endured as seeing him who is invisible.
- By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.
Heb.11.28 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- πεποιηκεν: VERB,perf,act,ind,3,sg
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- και: CONJ
- την: ART,acc,sg,f
- προσχυσιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- ινα: CONJ
- μη: PART
- ο: ART,nom,sg,m
- ολοθρευων: VERB,pres,act,part,nom,sg,m
- τα: ART,acc,pl,n
- πρωτοτοκα: ADJ,acc,pl,n
- θιγη: VERB,pres,act,subj,3,sg
- αυτων: PRON,gen,pl,m
Parallels
- Exodus 12:7 (verbal): Describes Israelites applying the Passover lamb’s blood to doorframes—directly parallels the ‘sprinkling of blood’ preserved by faith in Heb 11:28.
- Exodus 12:13 (verbal): States that the blood on the houses will be a sign so the LORD will ‘pass over’ and not bring the destroying plague—echoes Heb 11:28’s reason for the blood.
- Exodus 12:23 (verbal): Speaks of the LORD passing through Egypt and the destroyer not touching houses marked with blood—explicit background to Heb 11:28’s reference to the destroyer of the firstborn.
- Hebrews 9:22 (thematic): Affirms the theological principle that without the shedding of blood there is no forgiveness—connects the Passover blood’s protective/atoning function to the author’s broader argument.
- 1 Corinthians 5:7 (thematic): Identifies Christ as ‘our Passover lamb,’ linking the Exodus Passover and its blood-sign to Christ’s sacrificial work, a New Testament fulfillment of the image used in Heb 11:28.
Alternative generated candidates
- By faith they kept the Passover and the sprinkling of blood, that the destroyer of the firstborn might not touch them.
- By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn might not touch them.
Heb.11.29 - Details
Translation
Original Text
Morphology
- Πιστει: NOUN,dat,sg,f
- διεβησαν: VERB,aor,act,ind,3,pl
- την: ART,acc,sg,f
- Ερυθραν: ADJ,acc,sg,f
- Θαλασσαν: NOUN,acc,sg,f
- ως: ADV
- δια: PREP
- ξηρας: NOUN,gen,sg,f
- γης: NOUN,gen,sg,f
- ης: PRON,gen,sg,f
- πειραν: NOUN,acc,sg,f
- λαβοντες: VERB,aor,act,part,nom,pl,m
- οι: ART,nom,pl,m
- Αιγυπτιοι: NOUN,nom,pl,m
- κατεποθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Exodus 14:21-22 (verbal): The primary narrative source: Moses stretches out his hand, the waters divide, and Israel passes through the sea on dry ground—directly parallels Hebrews’ summary of the Red Sea crossing.
- Exodus 14:23-28 (structural): Continuation of the Exodus account describing the Egyptian pursuit and their destruction when the waters returned, which Hebrews echoes in saying the Egyptians were swallowed up.
- Psalm 106:9-12 (allusion): A liturgical reflection on the Exodus that recounts Israel’s passage through the sea and the overthrow of their enemies, used thematically like Hebrews to praise faithful deliverance.
- Isaiah 63:11-12 (thematic): Prophetic retelling that recalls God’s leading of Israel through the sea and the deliverance from enemies—echoes the motif of divine guidance and salvation present in Hebrews 11:29.
- Acts 7:36 (allusion): Stephen’s speech recounts Moses’ leadership and God’s wonders at the Red Sea, echoing the same event Hebrews cites as an act of faith and deliverance.
Alternative generated candidates
- By faith they passed through the Red Sea as by dry land; when the Egyptians attempted it they were drowned.
- By faith they passed through the Red Sea as by dry land, which the Egyptians attempting were swallowed up.
Heb.11.30 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- τα: ART,acc,pl,n
- τειχη: NOUN,nom,pl,n
- Ιεριχω: NOUN,acc,sg,f
- επεσαν: VERB,aor,act,ind,3,pl
- κυκλωθεντα: VERB,aor,pass,part,nom/acc,pl
- επι: PREP
- επτα: NUM,acc,pl,neut
- ημερας: NOUN,acc,pl,f
Parallels
- Joshua 6:20 (quotation): Direct OT account of the same event: on the seventh day the people shouted, the walls fell flat — Hebrews 11:30 summarizes/paraphrases this moment.
- Joshua 6:15 (verbal): Specifies the ritual of circling the city for seven days and the special action on the seventh day; language and sequence echoed in Hebrews' brief statement.
- Hebrews 11:29 (thematic): Another example in the same faith chapter: by faith the Israelites passed through the Red Sea — parallels the pattern of faith producing miraculous victory celebrated in Heb 11:30.
- Joshua 6:22-25 (allusion): Narrative about Rahab being spared and living among Israel after Jericho's fall; Hebrews links Rahab's faith with the Jericho episode (cf. Heb 11:31).
Alternative generated candidates
- By faith the walls of Jericho fell after they had been encircled for seven days.
- By faith the walls of Jericho fell down after they had been encircled for seven days.
Heb.11.31 - Details
Translation
Original Text
Morphology
- πιστει: NOUN,dat,sg,f
- Ρααβ: NOUN,nom,sg,f
- η: ART,nom,sg,f
- πορνη: NOUN,nom,sg,f
- ου: PART,neg
- συναπωλετο: VERB,impf,mid,ind,3,sg
- τοις: ART,dat,pl,n
- απειθησασιν: PART,aor,act,dat,pl,mf
- δεξαμενη: PTCP,aor,mid,nom,sg,f
- τους: ART,acc,pl,m
- κατασκοπους: NOUN,acc,pl,m
- μετ᾽ειρηνης: PREP
Parallels
- Joshua 2:1-14 (quotation): The primary narrative source: Rahab hides the Israelite spies, shelters them, and speaks of delivering them in peace—Hebrews alludes to this incident.
- Joshua 6:22-25 (structural): Reports the outcome: Rahab and her household are spared when Jericho is destroyed, paralleling Hebrews' claim that she did not perish with the disobedient.
- James 2:25 (verbal): Uses the same example of Rahab to argue that faith is demonstrated by works—'received the messengers'—closely echoing Hebrews' emphasis on faith in her actions.
- Matthew 1:5 (allusion): Rahab is included in Jesus' genealogy, an allusive parallel showing her accepted status in Israel despite her past, resonating with Hebrews' commendation of her faith.
Alternative generated candidates
- By faith Rahab the harlot did not perish with those who disobeyed, having received the spies with peace.
- By faith Rahab the harlot did not perish with those who disobeyed, because she had received the spies with peace.
Heb.11.32 - Details
Translation
Original Text
Morphology
- Και: CONJ
- τι: PRON,int,nom,sg,n
- ετι: ADV
- λεγω: VERB,pres,act,ind,1,sg
- επιλειψει: VERB,fut,act,ind,3,sg
- με: PRON,acc,sg,1
- γαρ: PART
- διηγουμενον: VERB,pres,mid,ptcp,nom,sg,neut
- ο: ART,nom,sg,m
- χρονος: NOUN,nom,sg,m
- περι: PREP
- Γεδεων: NOUN,gen,sg,m
- Βαρακ: NOUN,gen,sg,m
- Σαμψων: NOUN,gen,sg,m
- Ιεφθαε: NOUN,gen,sg,m
- Δαυιδ: NOUN,nom,sg,m
- τε: CONJ
- και: CONJ
- Σαμουηλ: NOUN,gen,sg,m
- και: CONJ
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
Parallels
- Judges 6–8 (allusion): Gideon is named in Hebrews 11:32; these chapters recount his call, trust in God, and victory over Midian—an Old Testament exemplar of faith referenced by Hebrews.
- Judges 4–5 (allusion): The story of Barak (with Deborah) is told here; Hebrews alludes to Barak as one of the heroes whose actions exemplify faith and reliance on God.
- Judges 13–16 (allusion): The Samson narratives provide the background for Hebrews’ mention of Samson—his deeds and flawed life are presented in Judges as examples of mighty acts accomplished by God-empowered individuals.
- Judges 11 (allusion): Jephthah’s story (his leadership and tragic vow) is the Old Testament source for the Hebraic name Iephta(e) in Hebrews 11:32, linking faith’s complex outcomes to the hall of faith.
- 1 Samuel 1–17 (allusion): These passages include Samuel’s prophetic and judicial role and David’s rise (notably 1 Samuel 17, David and Goliath). Hebrews 11:32’s mention of David and Samuel points back to these narratives as illustrations of faith.
Alternative generated candidates
- And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—
- And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets—
Heb.11.33 - Details
Translation
Original Text
Morphology
- οι: ART,nom,pl,m
- δια: PREP
- πιστεως: NOUN,gen,sg,f
- κατηγωνισαντο: VERB,aor,mid,ind,3,pl
- βασιλειας: NOUN,gen,sg,f
- ειργασαντο: VERB,aor,mid,ind,3,pl
- δικαιοσυνην: NOUN,acc,sg,f
- επετυχον: VERB,aor,act,ind,3,pl
- επαγγελιων: NOUN,gen,pl,f
- εφραξαν: VERB,aor,act,ind,3,pl
- στοματα: NOUN,acc,pl,n
- λεοντων: NOUN,gen,pl,m
Parallels
- Daniel 6:22 (allusion): Daniel's deliverance: God 'shut the lions' mouths,' a close verbal and narrative parallel to Hebrews' claim that by faith some 'shut the mouths of lions.'
- Genesis 15:6 (verbal): Abraham credited with righteousness because of faith; connects to Hebrews' summary that by faith some 'worked righteousness' and 'obtained promises.'
- 1 Samuel 17:34-37 (thematic): David's account of facing and rescuing sheep from a lion and a bear (and later defeating Goliath) echoes the imagery of overcoming deadly threats and 'shutting the mouths of lions' by faith/ reliance on God.
- Romans 4:20-22 (thematic): Paul's reflection on Abraham's unwavering faith that God could fulfill his promise parallels Hebrews' note that by faith some 'obtained promises' and trusted God's power to act.
Alternative generated candidates
- who through faith subdued kingdoms, executed justice, obtained promises, shut the mouths of lions,
- who through faith subdued kingdoms, worked righteousness, obtained promises, shut the mouths of lions,
Heb.11.34 - Details
Translation
Original Text
Morphology
- εσβεσαν: VERB,aor,act,ind,3,pl
- δυναμιν: NOUN,acc,sg,f
- πυρος: NOUN,gen,sg,n
- εφυγον: VERB,aor,act,ind,3,pl
- στοματα: NOUN,acc,pl,n
- μαχαιρης: NOUN,gen,sg,f
- εδυναμωθησαν: VERB,aor,pass,ind,3,pl
- απο: PREP
- ασθενειας: NOUN,gen,sg,f
- εγενηθησαν: VERB,aor,mp,ind,3,pl
- ισχυροι: ADJ,nom,pl,m
- εν: PREP
- πολεμω: NOUN,dat,sg,m
- παρεμβολας: NOUN,acc,pl,f
- εκλιναν: VERB,aor,act,ind,3,pl
- αλλοτριων·: ADJ,gen,pl,m
Parallels
- Daniel 3:24-25 (allusion): The deliverance from the fiery furnace (the men unbound and walking in the fire) parallels 'quenched the power of fire'—an example of rescue from flames by faith.
- Exodus 14:27-28 (thematic): God's overthrow of Pharaoh's chariots and host at the Red Sea illustrates deliverance from the enemy's sword and turning hostile forces to ruin, matching the themes of escape and routed armies.
- Judges 7:20-22 (thematic): Gideon's night attack and the Lord causing Israel's enemies to turn on one another and flee corresponds to 'became valiant in fight' and 'turned to flight the armies of the aliens.'
- Psalm 18:34-40 (verbal): Language about God making the psalmist's hands fit for war, giving victory and putting foes to flight echoes 'from weakness were made strong' and triumph in battle.
- Psalm 91:5-7 (thematic): Promises of protection from terror, the arrow and the pestilence—'a thousand may fall at your side'—resonate with the motifs of escaping the sword and being preserved from deadly threats.
Alternative generated candidates
- quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, and put foreign armies to flight.
- quenched the violence of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in battle, and put foreign armies to flight.
Heb.11.35 - Details
Translation
Original Text
Morphology
- ελαβον: VERB,aor,act,ind,3,pl
- γυναικες: NOUN,nom,pl,f
- εξ: PREP
- αναστασεως: NOUN,gen,sg,f
- τους: ART,acc,pl,m
- νεκρους: NOUN,acc,pl,m
- αυτων·αλλοι: PRON,gen,pl,3|ADJ,nom,pl,m
- δε: CONJ
- ετυμπανισθησαν: VERB,aor,pass,ind,3,pl
- ου: PART,neg
- προσδεξαμενοι: PART,aor,mid,nom,pl,m
- την: ART,acc,sg,f
- απολυτρωσιν: NOUN,acc,sg,f
- ινα: CONJ
- κρειττονος: ADJ,gen,sg,m
- αναστασεως: NOUN,gen,sg,f
- τυχωσιν·: VERB,pres,act,subj,3,pl
Parallels
- 1 Kings 17:17-24 (verbal): Elijah raises the widow of Zarephath's son — a prophetic act of restoring a woman's dead child, paralleling 'women received back their dead' by God's power.
- 2 Kings 4:32-37 (verbal): Elisha raises the Shunammite's son — another instance of a woman receiving her dead through divine resurrection-like restoration, echoing Hebrews' example.
- Luke 7:11-17 (verbal): Jesus raises the widow's son at Nain — an explicit New Testament case of a woman receiving back her dead, closely paralleling the motif in Hebrews 11:35.
- 2 Maccabees 7:1-42 (thematic): The mother and her sons endure torture and death rather than renounce their faith, explicitly invoking hope in resurrection — closely matching Hebrews' note about refusing deliverance to obtain a 'better resurrection.'
- Revelation 20:4-6 (thematic): The 'first resurrection' of martyrs who reign with Christ resonates with Hebrews' notion of a superior or 'better' resurrection sought by those who endured suffering rather than accept rescue.
Alternative generated candidates
- Women received back their dead by resurrection; others were tortured, refusing to accept deliverance, that they might obtain a better resurrection.
- Women received back their dead by resurrection; and others were tortured, not accepting deliverance, that they might obtain a better resurrection.
Heb.11.36 - Details
Translation
Original Text
Morphology
- ετεροι: ADJ,nom,pl,m
- δε: CONJ
- εμπαιγμων: ADJ,nom,pl,m
- και: CONJ
- μαστιγων: NOUN,gen,pl,f
- πειραν: NOUN,acc,sg,f
- ελαβον: VERB,aor,act,ind,3,pl
- ετι: ADV
- δε: CONJ
- δεσμων: NOUN,gen,pl,m
- και: CONJ
- φυλακης·: NOUN,gen,sg,f
Parallels
- 2 Corinthians 11:23-27 (verbal): Paul catalogues similar sufferings—beatings, imprisonments, floggings, dangers and persecutions—echoing the concrete hardships named in Heb.11:36.
- Acts 16:23-24 (verbal): Paul and Silas are stripped, severely beaten, and thrown into prison—direct narrative parallels to being scourged and imprisoned.
- Acts 5:40-41 (verbal): The apostles are flogged and ordered not to speak in Jesus’ name; the account parallels mocking/flogging and highlights the faithful response to persecution.
- 1 Corinthians 4:9-13 (thematic): Paul portrays the apostles as publicly exposed, reviled, beaten, and treated as the world’s scum—thematically matching the humiliation and suffering in Hebrews’ roll call.
- 1 Peter 4:12-14 (thematic): Peter exhorts believers not to be surprised by trials but to rejoice in sharing Christ’s sufferings—a theological parallel linking persecution in Hebrews 11 to redemptive suffering.
Alternative generated candidates
- Some were mocked and scourged, yes, and imprisoned; others were stoned, sawn in two, tempted, and slain by the sword; they wandered about in sheepskins and goatskins, being destitute, afflicted, and ill-treated—
- And others experienced mockings and scourgings, yea, moreover, chains and imprisonment.
Heb.11.37 - Details
Translation
Original Text
Morphology
- ελιθασθησαν: VERB,aor,pass,ind,3,pl
- επρισθησαν: VERB,aor,pass,ind,3,pl
- εν: PREP
- φονω: NOUN,dat,sg,m
- μαχαιρης: NOUN,gen,sg,f
- απεθανον: VERB,aor,act,ind,3,pl
- περιηλθον: VERB,aor,act,ind,3,pl
- εν: PREP
- μηλωταις: NOUN,dat,pl,f
- εν: PREP
- αιγειοις: ADJ,dat,pl,n
- δερμασιν: NOUN,dat,pl,n
- υστερουμενοι: VERB,pres,pass,part,nom,pl,m
- θλιβομενοι: VERB,pres,pass,part,nom,pl,m
- κακουχουμενοι: VERB,pres,pass,part,nom,pl,m
Parallels
- 2 Corinthians 11:23-27 (verbal): Paul lists multiple sufferings (beaten, stoned, in perils, hungry, cold, naked) that closely mirror Hebrews’ catalogue of stoning, sword, destitution, affliction, and wandering in skins.
- Acts 7:54-60 (verbal): The martyrdom of Stephen by stoning exemplifies the specific persecution (‘they were stoned’) cited in Hebrews 11:37.
- Matthew 5:10-12 (thematic): The Beatitude promises blessing for those persecuted for righteousness’ sake, echoing Hebrews’ emphasis on faithful sufferers who endure reproach and hardship.
- Psalm 44:22-23 (thematic): Speaks of being killed all day and counted as sheep for the slaughter—paralleling the motifs of death, disgrace, and continual suffering found in Hebrews 11:37.
- 1 Peter 4:12-16 (thematic): Encourages rejoicing in trials and not being ashamed of suffering for Christ (’if anyone suffers as a Christian…’), resonating with Hebrews’ portrait of faithful endurance under persecution.
Alternative generated candidates
- (of whom the world was not worthy)—wandering in deserts and mountains, and in dens and caves of the earth.
- They were stoned, they were sawn in two, they were tempted, they were slain with the sword; they went about in sheepskins and goatskins, destitute, afflicted, tormented—
Heb.11.38 - Details
Translation
Original Text
Morphology
- ων: PRON,gen,pl,m
- ουκ: PART,neg
- ην: VERB,impf,act,ind,3,sg
- αξιος: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- κοσμος: NOUN,nom,sg,m
- επι: PREP
- ερημιαις: NOUN,dat,pl,f
- πλανωμενοι: VERB,pres,pass,part,nom,pl,m
- και: CONJ
- ορεσι: NOUN,dat,pl,n
- και: CONJ
- σπηλαιοις: NOUN,dat,pl,n
- και: CONJ
- ταις: ART,dat,pl,f
- οπαις: NOUN,dat,pl,f
- της: ART,gen,sg,f
- γης·: NOUN,gen,sg,f
Parallels
- Hebrews 11:37 (structural): Immediate context — the preceding verse lists the persecutions endured by the saints (stoned, sawn, tempted, killed, destitute, afflicted), of which v.38 ('the world was not worthy' and wandering in deserts, mountains, caves, holes) is the climactic summary.
- 1 Kings 19:9-10 (thematic): Elijah flees to the wilderness and sits in a cave at Horeb; an example of a prophet living as an outcast in desert and cave settings, echoing Hebrews' imagery of wandering and hiding.
- 1 Samuel 22:1 (thematic): David withdraws to the cave of Adullam and lives as a fugitive in wilderness and strongholds — a concrete Old Testament instance of righteous figures 'wandering' and sheltering in caves and rocky places.
- Psalm 142:1 (verbal): Superscription and content link David's prayer to his time 'in the cave' (the psalm is explicitly titled 'when he was in the cave'), resonating with Hebrews' explicit mention of caves and holes as places where the faithful lived while rejected by the world.
Alternative generated candidates
- And all these, having obtained a good testimony through faith, did not receive the promise,
- of whom the world was not worthy—wandering in deserts and mountains, in caves and holes of the earth.
Heb.11.39 - Details
Translation
Original Text
Morphology
- και: CONJ
- παντες: ADJ,nom,pl,m
- μαρτυρηθεντες: VERB,aor,pass,ptcp,nom,pl,m
- δια: PREP
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
- ουκ: PART,neg
- εκομισαντο: VERB,aor,mid,ind,3,pl
- την: ART,acc,sg,f
- επαγγελιαν: NOUN,acc,sg,f
Parallels
- Hebrews 11:13 (verbal): Same context in chapter 11: the saints are described as having died 'in faith' without having 'received the promises'—direct verbal and thematic echo of not receiving the promise.
- Hebrews 11:40 (structural): Follows 11:39 and explains why they did not receive the promise now—God has provided something better so that the faithful and later heirs might be perfected together.
- Romans 4:13 (thematic): Speaks of the promise given to Abraham and his offspring as linked to faith rather than law—connects the idea of divine promises being reckoned on the basis of faith.
- Hebrews 6:12–15 (thematic): Uses Abraham as an example of patient faith who 'obtained the promise' after waiting—illustrates how recipients of God's promises may receive them later.
- Romans 8:24–25 (thematic): Describes believers' hope as something awaited and not yet seen; like Hebrews 11:39, it emphasizes faithful endurance while the promised fulfillment is still future.
Alternative generated candidates
- God having provided something better for us, that apart from us they should not be made perfect.
- And these all, though commended by their faith, did not receive the fulfillment of the promise,
Heb.11.40 - Details
Translation
Original Text
Morphology
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- περι: PREP
- ημων: PRON,gen,pl,1
- κρειττον: ADJ,comp,nom/acc,sg,neut
- τι: PRON,int,nom,sg,n
- προβλεψαμενου: VERB,perf,pass,ptcp,gen,sg,neut
- ινα: CONJ
- μη: PART
- χωρις: PREP,gen
- ημων: PRON,gen,pl,1
- τελειωθωσιν: VERB,pres,pass,subj,3,pl
Parallels
- Hebrews 11:39 (structural): Immediate context: states that the heroes of faith did not receive the promise, leading directly into 11:40's explanation that God provided something better culminating with us.
- Hebrews 10:14 (verbal): Uses the same idea of being 'made perfect' (perfected) by God's action—here through Christ's single offering—paralleling the language of final completion in 11:40.
- Hebrews 12:23 (thematic): Speaks of 'the spirits of the righteous made perfect,' echoing Hebrews' theme of the final perfection/fulfillment of God's people introduced in 11:40.
- Romans 8:29-30 (thematic): Outlines God's progressive work (predestination, calling, justification, glorification), resonating with 11:40's claim that God has foreseen and provided a superior consummation for believers.
Alternative generated candidates
- Therefore, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight and the sin which so easily entangles us, and let us run with endurance the race that is set before us,
- God having provided something better for us, that apart from us they should not be made perfect.
Now faith is the assurance of things hoped for, the conviction of realities not seen.
For by it the ancients received testimony.
By faith we understand that the universe was formed at God's command, so that what is seen came into being from things not visible.
By faith Abel offered to God a more acceptable sacrifice than Cain; through his faith he was commended as righteous, and though he is dead he still speaks.
By faith Enoch was taken up so that he did not experience death; 'he was taken up' because he had pleased God. And without faith it is impossible to please God; for whoever draws near to him must believe that he exists and that he rewards those who diligently seek him.
By faith Noah, warned by God about things not yet seen, in reverent fear built an ark for the salvation of his household; by this he condemned the world and became heir of the righteousness that comes by faith.
By faith Abraham obeyed when he was called to go out to a place he was to receive as an inheritance; and he went out, not knowing where he was going.
By faith he sojourned in the land of promise as in a foreign country, living in tents with Isaac and Jacob, heirs with him of the same promise.
For he looked forward to the city that has foundations, whose builder and maker is God.
By faith even Sarah herself received power to conceive seed, and she bore a child when she was past the age, because she regarded him faithful who had promised. So from one—and him as good as dead—were born descendants as numerous as the stars of heaven and as the innumerable sand on the seashore.
These all died in faith without having received the promises, but having seen them afar off and welcomed them, confessing that they were strangers and exiles on the earth.
For those who say such things make it plain that they are seeking a homeland.
If indeed they had been mindful of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country—a heavenly one. Therefore God is not ashamed to be called their God; for he has prepared for them a city.
By faith Abraham, when he was tested, offered up Isaac; he who had received the promises offered up his only son,
of whom it was said, 'Through Isaac shall your offspring be named.'
He considered that God was able even to raise him from the dead; and in a sense he did receive him back.
By faith Isaac blessed Jacob and Esau concerning things to come.
By faith Jacob, when dying, blessed each of the sons of Joseph and worshiped, leaning upon the top of his staff.
By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.
By faith Moses, when he was born, was hidden by his parents for three months because they saw he was a beautiful child, and they were not afraid of the king's edict.
By faith Moses, when he was grown, refused to be called the son of Pharaoh's daughter,
choosing rather to share ill-treatment with God's people than to enjoy the fleeting pleasures of sin.
He considered the reproach of the Messiah greater wealth than the treasures of Egypt, for he looked to the reward.
By faith he left Egypt, not fearing the king's anger; for he persevered as seeing him who is unseen.
By faith he kept the Passover and sprinkled the blood, so that the destroyer of the firstborn might not touch them.
By faith they passed through the Red Sea as though on dry land, whereas the Egyptians, attempting the same, were drowned.
By faith the walls of Jericho fell after they had been encircled for seven days.
By faith Rahab the prostitute did not perish with those who were disobedient, because she received the spies in peace. And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—
who through faith conquered kingdoms, worked justice, obtained promises, shut the mouths of lions,
quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in battle, and routed foreign armies.
Women received back their dead by resurrection; others were tortured, refusing release, that they might obtain a better resurrection.
Others suffered mocking and scourging, and even chains and imprisonment.
They were stoned, they were sawn in two, they were tempted, they were slain with the sword; they went about in skins of sheep and goats, destitute, afflicted, ill-treated—
of whom the world was not worthy—wandering in deserts and mountains, hiding in caves and in holes of the ground. And all these, though commended through their faith, did not receive what was promised,
since God had provided something better for us, that apart from us they should not be made perfect.