By faith Abel offered God a better sacrifice than Cain did, and through it he was commended as righteous, since God himself bore witness concerning his gifts. And through his faith he still speaks, though he is dead.

By faith Enoch was taken up, so that he did not see death, and he was not found, because God had taken him. For before he was taken up he was commended as one who pleased God.

And without faith it is impossible to please him, for whoever comes to God must believe that he exists and that he rewards those who seek him.

By faith Noah, warned by God about things not yet seen, in reverent fear built an ark to save his household. Through it 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 would receive as an inheritance; he went out, not knowing where he was going.

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.

For he was waiting for the city with foundations, whose architect and builder is God.

By faith Sarah herself received power to conceive, even though she was past the age, because she considered him faithful who had made the promise.

And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

All these died in faith. They had not received what was promised, but they saw it and welcomed it from a distance, confessing that they were strangers and sojourners on the earth.

For those who speak this way make it clear that they are looking for a homeland.

If they had been thinking of the land they left behind, they would have had opportunity to return.

But as it is, they long for a better country—a heavenly one. That is why God is not ashamed to be called their God, for he has prepared a city for them.

By faith Abraham, when he was tested, offered up Isaac. He who had received the promises was ready to offer his only son,

of whom it had been said, "Through Isaac your offspring shall be named."

He reasoned that God was able even to raise the dead—and figuratively speaking, he did receive him back from death.

By faith Isaac blessed Jacob and Esau, speaking of things to come.

By faith Jacob, as he was dying, blessed each of Joseph's sons and worshiped, leaning on the top of his staff.

By faith Joseph, at the end of his life, spoke of the exodus of the Israelites and gave instructions about his bones.

By faith Moses' parents hid him for three months after he was born, because they saw that the child was beautiful, and they were not afraid of the king's edict.

By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter.

He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin.

He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking ahead to his reward.

By faith he left Egypt, unafraid of the king's anger; he persevered as one who sees him who is invisible.

By faith he kept the Passover and sprinkled the blood, so that the destroyer of the firstborn would not touch them.

By faith the people passed through the Red Sea as though on dry land; but when the Egyptians tried to do so, they were swallowed up.

By faith the walls of Jericho fell, after the people had marched around them for seven days.

By faith Rahab the prostitute did not perish with the disobedient, because she welcomed the spies in peace.

And what more shall I say? Time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets,

who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions,

quenched the fury of flames, escaped the edge of the sword; who were made strong out of weakness, became mighty in battle, and routed foreign armies.

Women received back their dead, raised to life again. Others were tortured, refusing release, so that they might gain a better resurrection.

Still others endured mocking and flogging, and even chains and imprisonment.

They were stoned, they were sawn in two, they were put to death by the sword. They went about in sheepskins and goatskins, destitute, afflicted, mistreated—

the world was not worthy of them. They wandered in deserts and mountains, in caves and holes in the ground.

All of these were commended for their faith, yet none of them received what was promised,

since God had planned something better for us, so that they would not be made perfect apart from us.

Uppslag

Sammanfattning2

Kapitel 11

Main Theme: Hebrews 11 presents faith as the foundation for pleasing God, illustrated through examples from Israel's history.

Content: The chapter opens with a definition of faith as "the assurance of things hoped for, the conviction of things not seen" (v. 1). It then follows with numerous examples of faith from the Old Testament: Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, and many others. All of these acted in faith on God's promises, even though they did not experience their fulfillment during their lifetimes. Many also suffered for their faith—they were tortured, stoned, and killed. The chapter concludes by stating that God had planned something better, so that they would not be made perfect apart from us (v. 40).

Key Words/Images:

Faith (πίστις): Assurance of the unseen and the foundation of hope, necessary for pleasing God.
Testimony (μαρτυρέω): Believers received a good testimony through their faith, even without seeing the fulfillment of the promises.
Stranger and Pilgrim: Believers confessed that they were strangers on earth and sought a heavenly homeland.
The City with Foundations: A symbol of the heavenly hope Abraham awaited—a city built by God Himself.
A Better Resurrection: The motivation to suffer rather than deny the faith.

Historisk kontext

Historical and Cultural Context for Hebrews 11

People

The chapter presents an extensive "hall of faith" list spanning from creation to the prophetic era. Abel, Enoch, and Noah represent the pre-Abrahamic period. The patriarchs Abraham, Sarah, Isaac, and Jacob form the core of the narrative (vv. 8–22). Moses receives broad coverage (vv. 23–28), followed by a rapid overview of the period of the judges featuring Gideon, Barak, Samson, Jephthah, David, and Samuel (v. 32). Rahab is specifically mentioned as the only non-Israelite named individually in the chapter—remarkable both because of her profession as a prostitute (πόρνη) and her Canaanite background. In Jewish tradition she was highly honored; rabbinic literature claims that several prophets descended from her.

Places

The chapter refers to several key locations in Israel's history. "The land promised" (γῆν τῆς ἐπαγγελίας, v. 9) denotes Canaan, where the patriarchs lived as foreigners in tents. The Red Sea (Ἐρυθρὰν Θάλασσαν, v. 29) marks the exodus from Egypt. Jericho (v. 30) was the first Canaanite city to fall during the conquest. Jericho (Tell es-Sultan) is known from archaeological excavations, although the dating and interpretation of the wall remains are debated among scholars. Egypt is mentioned repeatedly as the place of Moses' upbringing at Pharaoh's court and of Israel's enslavement.

Events and Customs

Passover (τὸ πάσχα) and the blood on the doorposts (πρόσχυσιν τοῦ αἵματος, v. 28) refer to the first Passover night in Exodus 12, where the blood protected against "the destroyer" (ὁ ὀλοθρεύων). This term reflects the Jewish understanding of a death angel. Abraham's offering of Isaac (vv. 17–19)—called Akedah ("the binding") in Jewish tradition—was a central theme in early Jewish theology and was regarded as the ultimate test of faith. Joseph's command concerning his bones (v. 22) reflected Egyptian and Israelite belief in the importance of burial place and linked his hope to the promised land.

Key Terms

The Greek word ὑπόστασις (v. 1) is philosophically charged and can mean "substance," "foundation," or "assurance"—here used to express that faith gives reality to what is hoped for. The word ἔλεγχος means "proof" or "conviction" and was used in a legal context. The expression παρεπίδημοι (v. 13, "foreigners/pilgrims") describes temporary residence without citizenship—a picture early Christians used of their relationship to the world. The verb ἐτυμπανίσθησαν (v. 35) refers to torture on a "tympanon"—an instrument where the body was stretched and beaten. This is often linked to the martyrs during the persecution under Antiochus IV Epiphanes described in 2 Maccabees.

Chapter-Specific Findings

The reference to those who "were sawn in two" (ἐπρίσθησαν, v. 37) corresponds with Jewish tradition concerning the death of the prophet Isaiah, preserved in the pseudepigraphal work "The Ascension of Isaiah" (likely 1st–2nd century CE). The description of believers who wandered "in sheepskins and goatskins" (v. 37) mirrors accounts about the prophets Elijah and Elisha. The mention of caves and holes in the ground (v. 38) finds a parallel in the persecutions of the Maccabean period, when Jewish resistance fighters hid in caves in the Judean wilderness—something attested by archaeological discoveries from caves in Judea (including the Qumran area).

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