Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb11.rwp

Text File | 1993-03-13 | 28KB | 498 lines

11:1 {Now faith is} (\estin de pistis\). He has just said that
"we are of faith" (#10:39|), not of apostasy. Now he proceeds in
a chapter of great eloquence and passion to illustrate his point
by a recital of the heroes of faith whose example should spur
them to like loyalty now. {The assurance of things hoped for}
(\elpizomenôn hupostasis\). {Hupostasis} is a very common word
from Aristotle on and comes from \huphistêmi\ (\hupo\, under,
\histêmi\, intransitive), what stands under anything (a building,
a contract, a promise). See the philosophical use of it in #1:3|,
the sense of assurance (une assurance certaine, Ménégoz) in
#3:14|, that steadiness of mind which holds one firm (#2Co 9:4|).
It is common in the papyri in business documents as the basis or
guarantee of transactions. "And as this is the essential meaning
in #Heb 11:1| we venture to suggest the translation 'Faith is the
_title-deed_ of things hoped for'" (Moulton and Milligan,
_Vocabulary_, etc.). {The proving of things not seen} (\pragmatôn
elegchos ou blepomenôn\). The only N.T. example of \elegchos\
(except Textus Receptus in #2Ti 3:16| for \elegmon\). Old and
common word from \elegchô\ (#Mt 18:15|) for "proof" and then for
"conviction." Both uses occur in the papyri and either makes
sense here, perhaps "conviction" suiting better though not in the
older Greek.

11:2 {Therein} (\en tautêi\). That is, "in faith," feminine
demonstrative referring to \pistis\. {The elders} (\hoi
presbuteroi\). More nearly like "the fathers," not the technical
sense of elders (officers) usual in the N.T., but more like "the
tradition of the elders" (#Mr 7:3,5; Mt 15:2|). {Had witness
borne to them} (\emarturêthêsan\). First aorist passive of
\martureô\ (cf. #7:8|), "were testified to."

11:3 {By faith} (\pistei\). Instrumental case of \pistis\ which
he now illustrates in a marvellous way. Each example as far as
verse #31| is formally and with rhetorical skill introduced by
\pistei\. After that only a summary is given. {We understand}
(\nooumen\). Present active indicative of \noeô\, old verb (from
\nous\, intellect) as in #Mt 15:17; Ro 1:20|. The author appeals
to our knowledge of the world in which these heroes lived as an
illustration of faith. Recent books by great scientists like
Eddington and Jeans confirm the position here taken that a
Supreme Mind is behind and before the universe. Science can only
stand still in God's presence and believe like a little child.
{The worlds} (\tous aiônas\). "The ages" as in #1:2| (cf.
Einstein's fourth dimension, time). Accusative case of general
reference. {Have been framed} (\katêrtisthai\). Perfect passive
infinitive of \katartizô\, to mend, to equip, to perfect (#Lu
6:40|), in indirect discourse after \nooumen\. {So that} (\eis
to\). As a rule \eis to\ with the infinitive is final, but
sometimes as here it expresses result as in #Ro 12:3| (Robertson,
_Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect
active infinitive of \ginomai\. {What is seen} (\to blepomenon\).
Present passive articular participle (accusative case of general
reference) of \blepô\. {Of things which do appear} (\ek
phainomenôn\). Ablative case with \ek\ (out of) of the present
passive participle. The author denies the eternity of matter, a
common theory then and now, and places God before the visible
universe as many modern scientists now gladly do.

11:4 {A more excellent sacrifice} (\pleiona thusian\). Literally,
"more sacrifice" (comparative of \polus\, much). For this rather
free use of \pleiôn\ with the point implied rather than stated
see #Mt 6:25; Lu 10:31; 12:23; Heb 3:3|. {Than Cain} (\para
Kain\). For this use of \para\ after comparative see #1:4,9|. For
the incident see #Ge 4:4|. {Through which} (\di' hês\). The
sacrifice (\thusia\). {He had Witness borne to him}
(\emarturêthê\). First aorist passive indicative of \martureô\ as
in verse #2|, "he was witnessed to." {That he was righteous}
(\einai dikaios\). Infinitive in indirect discourse after
\emarturêthê\, personal construction of \dikaios\ (predicate
nominative after \einai\) agreeing with the subject of
\emarturêthê\ (cf. #Ro 1:22|, \einai sophoi\). {God bearing
witness} (\marturountos tou theou\). Genitive absolute with
present active participle of \martureô\. {Through it} (\di'
autês\). Through his faith (as shown by his sacrifice). Precisely
why Abel's sacrifice was better than that of Cain apart from his
faith is not shown. {Being dead} (\apothanôn\). Second aorist
active participle of \apothnêskô\, "having died." {Yet speaketh}
(\eti lalei\). Cf. #Ge 4:10; Heb 12:24|. Speaks still through his
faith.

11:5 {Was translated} (\metetethê\). First aorist passive
indicative of \metatithêmi\, old verb to transpose, to change as
in #7:12; Ac 7:16|. {That he should not see death} (\tou mê idein
thanaton\). Here again \tou\ with the infinitive usually
expresses purpose, but in this case result is the idea as in #Mt
21:23; Ro 1:24; 7:3|, etc. (Robertson, _Grammar_, p. 1002). {He
was not found} (\ouch hêurisketo\). Imperfect passive of
\heuriskô\ from #Ge 5:24|. Was still not found. {Translated}
(\metethêken\). First aorist active of same verb as \metetethê\
just before. {Translation} (\metatheseôs\). Substantive from the
same verb \metatithêmi\, used already in #7:12| for change. See
also #12:27|. Our very word "metathesis." {He hath had witness
borne him} (\memarturêtai\). Perfect passive indicative of
\martureô\, stands on record still, "he has been testified to."
{That he had been well-pleasing unto God} (\euarestêkenai tôi
theôi\). Perfect active infinitive of \euaresteô\, late compound
from \euarestos\ (well-pleasing), in N.T. only in #Heb 11:5f.;
13:16|. With dative case \theôi\. Quoted here from #Ge 5:22,24|.
The word is common of a servant pleasing his master.

11:6 {Impossible} (\adunaton\). Strong word as in #6:4,18|. See
#Ro 8:8| for same idea with \aresai\ (\areskô\, #Ga 1:10|). {Must
believe} (\pisteusai dei\). Moral necessity to have faith (trust,
\pisteuô\). This is true in business also (banks, for instance).
{That he is} (\hoti estin\). The very existence of God is a
matter of intelligent faith (#Ro 1:19ff.|) So that men are left
without excuse. {He is a rewarder} (\misthapodotês ginetai\).
Rather, "becomes a rewarder" (present middle indicative of
\ginomai\, not of \eimi\). Only N.T. example of \misthapodotês\,
late and rare double compound (one papyrus example, from
\misthos\ (reward) and \apodidômi\ (to pay back) like
\misthapodosia\ (#10:35; 11:26|). {Seek after} (\ekzêtousin\).
That seek out God.

11:7 {Being warned of God} (\chrêmatistheis\). First aorist
passive participle of \chrêmatizô\, old word for oracular or
divine communications as already in #8:5| (cf. #Mt 2:12,22|,
etc.). {Moved with godly fear} (\eulabêthê\). First aorist
passive indicative of \eulabeomai\, old verb from \eulabês\ (from
\eu\ and \labein\, to take hold well or carefully), to show
oneself \eulabês\, to act circumspectly or with reverence, here
only in N.T. (save Textus Receptus in #Ac 23:10|), often in LXX.
{An ark} (\kibôton\). #Ge 6:15; Mt 24:38|. Shaped like a box (cf.
#Heb 9:4|). {Through which} (\di' hês\). Through his faith as
shown in building the ark. {The world} (\ton kosmon\). Sinful
humanity as in verse #38|. {Heir} (\klêronomos\). In #2Pe 2:5|
Noah is called "a preacher of righteousness" as here "heir of
righteousness." He himself believed his message about the flood.
Like Enoch he walked with God (#Ge 6:9|).

11:8 {Not knowing whither he went} (\mê epistamenos pou
erchetai\). Usual negative \mê\ with a participle (present middle
from \epistamai\, old and common verb to put the mind on).
Present middle indicative (\erchetai\) preserved in the indirect
question after the secondary tense \exêlthen\ (went out) from
which \epistamenos\ gets its time. Abraham is a sublime and
graphic example of faith. He did not even know where the land was
that he was going to receive "as an inheritance" (\eis
klêronomian\).

11:9 {Became a sojourner} (\parôikêsen\). First aorist active
indicative of \paroikeô\, old verb to dwell (\oikeô\) beside
(\para\), common in LXX, in N.T. only here and #Lu 24:18|. Called
\paroikon\ (sojourner) in #Ac 7:6|. {In the land of promise}
(\eis gên tês epaggelias\). Literally, "land of the promise." The
promise made by God to him (#Ge 12:7; 13:15; 17:8|). {As in a
land not his own} (\hôs allotrian\). For \allotrios\ (belonging
to another) see #9:25; 11:34|. {The heirs with him of the same
promise} (\tôn sunklêromenôn tês epaggelias tês autês\). Late
double compound (\sun, klêros, nemomai\), found in Philo,
inscriptions and papyri, in N.T. only here, #Ro 8:17; Eph 3:6;
1Pe 3:7|. "Co-heirs" with Abraham.

11:10 {He looked for} (\exedecheto\). Imperfect middle of
\ekdechomai\ (see on »10:13|) picturesque progressive imperfect,
his steady and patient waiting in spite of disappointment. {The
foundations} (\tous themelious\). Not just "tents" (\skênais\,
verse #9|). Ahraham set his steady gaze on heaven as his real
home, being a mere pilgrim (\paroikos\) on earth. {Builder}
(\technitês\). Old word from \technê\ (craft) or trade (#Ac
17:29; 18:3|), craftsman, artificer, in N.T. only here and #Ac
19:24,38|. {Maker} (\dêmiourgos\). Old word from \dêmios\
(public) and \ergon\, a worker for the public, artisan, framer,
here only in N.T.

11:11 {To conceive seed} (\eis katabolên spermatos\). For deposit
of seed. See #4:3| for \katabolê\. {Past age} (\para kairon
hêlikias\). Beyond (\para\ with the accusative) the season of
age. {Since she counted him faithful who had promised} (\epei
piston hêgêsato ton epaggeilamenon\). Sarah herself
(\autê--Sarra\). Even Sarah, old as she was, believed God who had
promised. Hence she received power.

11:12 {And that as good as dead} (\kai tauta nenekrômenou\).
Accusative of general reference (\tauta\), sometimes singular as
in #1Co 6:8|. The perfect passive participle from \nekroô\, late
verb to make dead, to treat as dead (#Ro 4:19|), here by
hyperbole. {By the sea shore} (\para to cheilos tês thalassês\).
"Along the lip of the sea" (from #Ge 22:17|), \cheilos\ here
alone in this sense in the N.T. {Innumerable} (\anarithmêtos\).
Old compound verbal adjective (alpha privative and \arithmeô\, to
number), here alone in N.T.

11:13 {In faith} (\kata pistin\). Here a break in the routine
\pistei\ (by faith), "according to faith," either for literary
variety "or to suggest \pistis\ as the sphere and standard of
their characters" (Moffatt). {These all} (\houtoi pantes\). Those
in verses #9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the
promises} (\mê komisamenoi tas epaggelias\). First aorist middle
participle of \komizô\, to obtain, as in #10:36; 11:39|. And yet
the author mentions Abraham (#6:15|) as having obtained the
promise. He received the promise of the Messiah, but did not live
to see the Messiah come as we have done. It is in this sense that
we have "better promises." {Greeted them} (\aspasamenoi\). First
aorist middle participle of \aspazomai\, to salute (#Mt 5:47|).
Abraham rejoiced to see Christ's day in the dim distance (#Joh
8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad
carried with it a certain stigma" (Moffatt). But they "confessed"
it (#Ge 23:4; 47:9|). {Pilgrims} (\parepidêmoi\). Late double
compound (\para, epi, dêmos\), a sojourner from another land, in
N.T. only here and #1Pe 1:1; 2:11|.

11:14 {A country of their own} (\patrida\). Land of the fathers
(\patêr\), one's native land (#Joh 4:44|). Cf. our patriotic,
patriotism.

11:15 {Had been mindful} (\emnêmoneuon\)-- {would have had}
(\eichon an\). Condition of second class (note \an\ in
conclusion) with the imperfect (not aorist) in both condition and
conclusion. So it means: "If they had continued mindful, they
would have kept on having (linear action in both cases in past
time). {Opportunity to return} (\kairon anakampsai\). Old verb
\anakamptô\ to bend back, to turn back (#Mt 2:12|), here first
aorist active infinitive. Continual hankering would have found a
way. Cf. the Israelites in the wilderness yearning after Egypt.

11:16 {They desire} (\oregontai\). Present middle indicative of
\oregô\, old word for stretching out after, yearning after as in
#1Ti 3:1|. {Their God} (\theos autôn\). Predicate nominative with
the epexegetic infinitive \epikaleisthai\ (to be called) used
with \ouk epaischunetai\ (is not ashamed).

11:17 {Being tried} (\peirazomenos\). Present passive participle
of \peirazô\. The test was still going on. {Offered up}
(\prosenênochen\). Perfect active indicative of \prospherô\, the
verb so often used in this Epistle. The act was already
consummated so far as Abraham was concerned when it was
interrupted and it stands on record about him. See #Ge 22:1-18|.
{He that had gladly received the promises} (\ho tas epaggelias
anadexamenos\). \Anadechomai\ is old verb to welcome, to
entertain, in N.T. only here and #Ac 28:7|. It seemed the death
of his hopes. {Was offering up} (\prosepheren\). It is the
imperfect of an interrupted action like \ekaloun\ in #Lu 1:59|.

11:18 {To whom it was said} (\pros elalêthê\). First aorist
passive indicative of \laleô\ (#Ge 21:12|). God's very words were
in the heart of Abraham now about Isaac "his only son" (\ton
monogenê\. Cf. #Lu 7:12|).

11:19 {Accounting} (\logisamenos\). First aorist middle
participle of \logizomai\. Abraham had God's clear command that
contravened God's previous promise. This was his solution of his
difficult situation. {God is able} (\dunatai ho theos\). God had
given him Isaac in his old age. God can raise him from the dead.
It was Abraham's duty to obey God. {In a parable} (\en
parabolêi\). See already #9:9| for \parabolê\. Because of
(\hothen\, whence) Abraham's superb faith Isaac was spared and so
he received him back (\ekomisato\) as almost from the dead. This
is the test that Abraham stood of which James speaks (#Jas
2:23|).

11:20 {Even concerning things to come} (\kai peri mellontôn\). As
told in Ge #27:28-40| when Isaac blessed Jacob and Esau.

11:21 {Leaning upon the top of his staff} (\epi to akron tês
rabdou autou\). From #Ge 47:31|, but no word for "leaning." The
quotation is from the LXX, the Hebrew having "the head of the
bed," but the Hebrew word allows either meaning with different
vowel points.

11:22 {When his end was nigh} (\teleutôn\). Present active
participle of \teleutaô\, to finish or close (#Mt 2:19|),
"finishing his life." {Of the departure} (\peri tês exodou\).
Late compound for way out, exit as here, metaphorically of death
as here (#Lu 9:31; 2Pe 1:15|). {Concerning his bones} (\peri tôn
osteôn autou\). Uncontracted form as in #Mt 23:27|.

11:23 {Was hid} (\ekrubê\). Second aorist passive indicative of
\kruptô\, to hide, as in #Mt 5:14|. {Three months} (\trimênon\).
Old adjective used as neuter substantive in accusative case for
extent of time, here only in N.T. {A goodly child} (\asteion to
paidion\). Literally, "the child was goodly" (predicate
adjective). Old adjective from \astu\ (city), "of the city"
("citified"), of polished manners, genteel. In N.T. only here and
#Ac 7:20|, about Moses both times. Quoted from #Ex 2:2f.| {The
king's commandment} (\to diatagma tou basileôs\). Late compound
for injunction from \diatassô\, only here in the N.T.

11:24 {When he was grown up} (\megas genomenos\). "Having become
great" (from #Ex 2:11|). {Refused} (\êrnesato\). First aorist
middle indicative of \arneomai\, to deny, to refuse. He was of
age and made his choice not from ignorance. {Son} (\huios\).
Predicate nominative with \legesthai\ (to be spoken of, present
passive infinitive, of \legô\).

11:25 {Choosing rather} (\mallon helomenos\). "Rather having
chosen" (second aorist middle of \haireô\, to take for oneself a
position). {To be entreated with} (\sunkakoucheisthai\). Present
passive infinitive of the double compound \sunkakoucheô\ (from
\sun, kakos, echô\), to treat ill with (associative instrumental
case), only known example save one in the papyri (second century
A.D.), though \kakoucheô\ in #Heb 11:37; 13:3|. {To enjoy the
pleasures of sin for a season} (\proskairon echein hamartias
apolausin\). Literally, "to have temporary pleasure of sin."
\Apolausis\ is old word from \apolauô\, to enjoy, in N.T. only
here and #1Ti 6:17|. \Proskairos\ (from \pros, kairos\) is a
common _Koiné_ word as the antithesis to \aiônios\ (eternal) as
in #Mt 13:21; Mr 4:17; 2Co 4:18| (only N.T. examples). To have
been disloyal to God's people would have brought enjoyment to
Moses in the Egyptian Court for a short while only.

11:26 {The reproach of Christ} (\ton oneidismon tou Christou\).
See #Ps 89:51| for the language where "the Messiah" ("The
Anointed One") is what is meant by \tou Christou\, here rightly
applied by the writer to Jesus as the Messiah who had his own
shame to bear (#12:2; 13:12|). There is today as then (#Heb
13:13|) a special reproach (\oneidismos\, already, #10:33|) in
being a follower of Jesus Christ. Moses took this obloquy as
"greater riches" (\meizona plouton\) than "the treasures of
Egypt" (\tôn Aiguptou thêsaurôn\, ablative case after comparative
\meizona\, for which see #Mt 6:19f.|). Moses was laying up
treasure in heaven. {For he looked unto the recompense of reward}
(\apeblepen gar eis tên misthapodosian\). In perfect active of
\apoblepô\, "for he was looking away (kept on looking away)." For
\misthapodosia\ see #10:35|.

11:27 {Not fearing} (\mê phobêtheis\). Negative \mê\ with first
aorist passive participle of \phobeô\ here used transitively with
the accusative as in #Mt 10:26|. Moses did flee from Egypt after
slaying the Egyptian (#Ex 2:15|), but the author omits that
slaughter and ignores it as the dominant motive in the flight of
Moses. \Thumon\ (wrath) is common in the N.T. (#Lu 4:28|), though
here only in Hebrews. {He endured} (\ekarterêsen\). First aorist
(constative) active indicative of \kartereô\, old word from
\karteros\, strong, here only in N.T. Moses had made his choice
before slaying the Egyptian. He stuck to its resolutely. {As
seeing him who is invisible} (\ton aoraton hôs horôn\). This is
the secret of his choice and of his loyalty to God and to God's
people. This is the secret of loyalty in any minister today who
is the interpreter of God to man (#2Co 4:16-18|).

11:28 {He kept} (\pepoiêken\). Perfect active indicative of
\poieô\, to make, "he has made," emphasizing the permanent nature
of the feast. {The sprinkling of the blood} (\tên proschusin tou
haimatos\). Rather, "the pouring of the blood" (\proschusis\ from
\proscheô\, to pour upon), only here in the N.T. (earliest known
example). An allusion to the command in #Ex 12:7,22| but in the
LXX \proscheô\ is the usual term for the act (#Ex 24:6; 29:16; Le
1:5,11; De 16:6|). {That the destroyer of the first-born should
not touch them} (\hina mê ho olothreuôn ta prôtotoka thigêi
autôn\). Negative final clause with \hina mê\ and the second
aorist active subjunctive of \thigganô\, old verb to touch with
genitive, in the N.T. only here, #12:20; Col 2:21|. The articular
participle \ho olothreuôn\ is from #Ex 11:23|. For \prôtotoka\
see #Lu 2:7; Ex 12:29|.

11:29 {Which assaying to do} (\hês pieran labontes\). Literally,
"of which taking trial" (second aorist active participle of
\lambanô\, to take). The idiom \peiran lambanein\ occurs in #De
28:56|, in N.T. only here and verse #36|, though a classical
idiom (Demosthenes, etc.). {Were swallowed up} (\katepothêsan\).
First aorist passive indicative of \katapinô\, to drink down, to
swallow down (#Mt 23:24|).

11:30 {Fell down} (\epesan\). "Fell," second aorist active
indicative of \piptô\ with first aorist endings as often in the
_Koiné_. {After they had been compassed} (\kuklôthenta\). First
aorist passive participle of \kukloô\, old verb to encircle (from
\kuklos\, circle) as in #Ac 14:20|. Antecedent action here.

11:31 {Having received the spies with peace} (\dexamenê tous
kataskopous met' eirênês\). First aorist middle participle of
\dechomai\, to welcome (#Lu 10:8,10|). \Kataskopos\ is an old
compound (\kataskopeô\, #Ga 2:4|), used of scout or spy, in LXX,
here only in N.T.

11:32 {And what shall I more say?} (\Kai ti eti legô;\).
Deliberative present active subjunctive (same form as indicative,
\legô\). It is both a literary and an oratorical idiom here. He
feels helpless to go on in the same style as he has done from
Abel to Rahab (#11:4-31|). {Will fail me if I tell about}
(\epileipsei me diêgoumenon peri\). Literally, "will leave me
telling about." Present middle participle of \diêgeomai\, to lead
through, carry a discussion through, and masculine (disposing of
Priscilla as possible author) with \me\. Vivid and picturesque
description of the author's embarrassment of riches as he
contemplates the long list of the heroes of faith during the long
years in Palestine. He mentions six names (Gideon, Barak, Samson,
Jephtha, David, Samuel) and then summarizes the rest under "the
prophets" (\tôn prophêtôn\, the for-speakers for God) of whom
Samuel was the leader.

11:33 {Through faith} (\dia pisteôs\). Change thus from the
routine \pistei\ used so far. {Subdued kingdoms} (\katêgônisanto
basileias\). First aorist middle indicative of \katagônizomai\,
_Koiné_ verb to struggle against, to overcome, here alone in the
N.T. Used by Josephus of David's conquests. The author has here
(verses #33,34|), "nine terse clauses" (Moffatt) with no
connective (asyndeton) with great rhetorical and oratorical force
(sledge-hammer style). For "wrought righteousness" (\êrgasanto
dikaiosunên\, first aorist middle indicative of \ergazomai\) see
#Ac 10:35|. {Obtained promises} (\epetuchon epaggeliôn\). Second
aorist active indicative of \epitugchanô\, old verb (already in
#6:15|) with genitive. But they did not see the fulfilment of the
Messianic promise (#11:39f.|). {Stopped the mouths of lions}
(\ephraxan stomata leontôn\). First aorist active indicative of
\phrassô\, old verb to fence in, to block up. See #Da 6:18-23|.

11:34 {Quenched the power of fire} (\esbesan dunamin puros\).
First aorist active indicative of \sbennumi\ (#Mt 12:20|). See
#Da 3:19-28|. {Escaped the edge of the sword} (\ephugon stomata
machairês\). Second aorist active indicative of \pheugô\, old
verb to flee. "Mouths (\stomata\) of the sword" (#Lu 21:24|). See
#1Sa 18:11; 1Ki 19:2|. {Were made strong} (\edunamôthêsan\).
First aorist passive indicative of \dunamoô\, late verb from
\dunamis\ as in #Col 1:11|. {Waxed mighty in war} (\egenêthêsan
ischuroi en polemôi\). "Became strong in battle" (#Ps 18:34ff.|).
{Armies of aliens} (\parembolas allotriôn\). Late compound
(\para, en, ballô\) for encampment (Polybius, Plutarch), barracks
(#Ac 21:34,37|), armies in battle line (#Re 20:9| and here as in
LXX and Polybius). Apparently a reference to the campaigns of
Judas Maccabeus.

11:35 {By a resurrection} (\ex anastaseôs\). Cf. #1Ki 17:17ff.;
2Ki 4:8-37|. {Were tortured} (\etumpanisthêsan\). First aorist
passive indicative of \tumpanizô\, late verb from \tumpanon\
(kettledrum, drumstick), to beat the drum, to beat to death (cf.
II Macc. 7 about Eleazar and the Mother and the seven sons), once
in LXX (#1Sa 21:13|). {Not accepting their deliverance} (\ou
prosdexamenoi tên apolutrôsin\). Offered at the price of
disloyalty as in II Macc. 6:21-27. {That they might obtain a
better resurrection} (\hina kreittonos anastaseôs tuchôsin\).
Purpose clause with \hina\ and the second aorist active
subjunctive of \tugchanô\ to obtain with the genitive case. A
"better resurrection" than the temporary ones alluded to in this
verse by the women.

11:36 {Of mockings and scourgings} (\empaigmôn kai mastigôn\).
\Empaigmos\ is from \empaizô\ (#Mt 20:19|), late word, in LXX,
here alone in N.T. \Mastigôn\ (\mastix\, a whip, a scourge) is
old and common enough (#Ac 22:24|).

11:37 {They were stoned} (\elithasthêsan\). Like Zechariah son of
Jehoiada (#2Ch 24:20|). "A characteristic Jewish punishment"
(Vincent). First aorist passive indicative of \lithazô\ (#Joh
10:31|). {They were sawn asunder} (\epristhêsan\). First aorist
passive indicative of \priô\ or \prizô\, old verb (\prion\, a
saw). Cruel Jewish punishment (#Am 1:3|) said to have been
inflicted on Isaiah. {They were tempted} (\epeirasthêsan\). First
aorist passive indicative of \peirazô\. The MSS. vary greatly in
the text here and the order of these two items. This mild word
seems an anticlimax after \epristhêsan\. One of the seven
brothers was fried (II Macc. 7:4) and so \eprêsthesan\ (were
burned) from \pimpraô\ (#Ac 28:6|) has been suggested. {With the
sword} (\en phonôi machairês\). "In (by) slaughter of the sword"
(Ionic form of the genitive \machaires\ as in #Ex 17:13; Nu
21:24|). The fate of unpopular prophets (#1Ki 10:10; Jer 26:23|).
{They went about} (\periêlthon\). Constative aorist active
indicative of \perierchomai\ (picturesque compound verb). Here
the sufferings of the living. {In sheep skins} (\en mêlôtais\).
Late word from \mêlon\ (sheep), rough garment of prophets as
Elijah (#1Ki 19:13,19|), here only in N.T. In Byzantine Greek a
monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\,
old word from \derô\, to flay (#Mt 21:35|), here only in N.T.
\Aigeios\, old adjective (from \aix\, goat), here only in N.T.
{Being destitute} (\husteroumenoi\). Present passive participle
of \hustereô\, old verb to be left behind, used by Paul of
himself (#2Co 11:9|). {Afflicted} (\thlibomenoi\). Present
passive participle of \thlibô\, common verb to oppress. {Evil
entreated} (\kakouchoumenoi\). Present passive participle of
\kakoucheô\, late compound verb from obsolete \kakouchos\
(\kakos\ and \echô\), in LXX (#1Ki 2:26|), in N.T. only here and
#13:3|. See \sunkakoucheisthai\ in #11:25|.

11:38 {Of whom the world was not worthy} (\hôn ouk ên axios ho
kosmos\) Graphic picture in a short parenthetical relative clause
(\hôn\, genitive plural with \axios\), a phrase to stir the blood
of the readers. {Wandering} (\planômenoi\). Present middle
participle of \planaô\, like lost sheep, hunted by wolves.
{Caves} (\spêlaiois\). Old word from \speos\ (cavern) as in #Mt
21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of
\horaô\, to see), opening, in N.T. only here and #Jas 3:11|. Cf.
#1Ki 18:4|; II Macc. 5:27; 10:6 (about Judas Maccabeus and
others).

11:39 {These all} (\houtoi pantes\). The whole list in verses
#5-38|. Cf. verse #13|. {Through their faith} (\dia pisteôs\).
Here rather than \pistei\ as so often. {Received not the promise}
(\ouk ekomisanto tên epaggelian\). First aorist middle of
\komizô\. The Messianic promise they did not live to see
(#11:13|), though they had individual special promises fulfilled
as already shown (#11:33|).

11:40 {God having provided} (\tou theou problepsamenou\).
Genitive absolute with first aorist middle participle of
\problepô\, late compound to foresee, here only in the N.T. {Some
better thing} (\kreitton ti\). "Something better," "the better
promises" of #8:6|. {That apart from us they should not be made
perfect} (\hina mê chôris hêmôn teleiôthôsin\). Negative purpose
clause with \hina mê\ and the first aorist passive subjunctive of
\teleioô\. But this glorious and gracious purpose (foresight) of
God is not due to any special merit in us. It is simply the
fulness of the time in God's dispensation of grace of which we
are the beneficiaries. But all the same and all the more
(_noblesse oblige_), we should prove worthy of our heritage and
of God's goodness to us and be loyal to Christ.