Hebrews 11:32

Hebrews 11:32 in Multiple Translations

Berean Standard Bible BSB

And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets,

King James Version KJV

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:

American Standard Version ASV

And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets:

Bible in Basic English BBE

What more am I to say? For there would not be time to give the stories of Gideon, Barak, Samson, and Jephthah, of David and Samuel and the prophets:

Free Bible Version FBV

What other examples should I give? I don't have time to talk about Gideon, Barak, Samson, Jephthah; about David, Samuel, and the prophets.

Geneva Bible 1599 GNV

And what shall I more say? for the time would be too short for me to tell of Gedeon, of Barac, and of Sampson, and of Iephte, also of Dauid, and Samuel, and of the Prophets:

Young's Literal Translation YLT

And what shall I yet say? for the time will fail me recounting about Gideon, Barak also, and Samson, and Jephthah, David also, and Samuel, and the prophets,

World English Bible WEB

What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets—

Noah Webster Bible WBS

And what shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the prophets:

Douay-Rheims 1899 DRV

And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:

Translation for Translators T4T

I do not know what more I should say [RHQ] about others who trusted in God. It would take too much time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel, and the other prophets.

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Berean Amplified Bible — Hebrews 11:32

BAB

Word Study

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Hebrews 11:32 Interlinear (Deep Study)

BIB

GRK και τι ετι λεγω επιλειψει γαρ με διηγουμενον ο χρονος περι γεδεων βαρακ τε και σαμψων και ιεφθαε δαυιδ τε και σαμουηλ και των προφητων

και kai G2532 and Conj

τι tis G5101 which? Interrog-ASN

ετι eti G2089 still Adv

λεγω legō G3004 to say Verb-PAS-1S

επιλειψει epileipō G1952 be insufficient Verb-FAI-3S

γαρ gar G1063 for Conj

με egō G1473 I/we Pron-1AS

διηγουμενον diēgeomai G1334 to relate fully Verb-PNP-ASM

ο ho G3588 the/this/who Art-NSM

χρονος chronos G5550 time Noun-NSM

περι peri G4012 about Prep

γεδεων Gedeōn G1066 Gideon Noun-PRI

βαρακ Barak G913 Barak Noun-PRI

τε te G5037 and/both Particle

και kai G2532 and Conj

σαμψων Sampsōn G4546 Samson Noun-PRI

και kai G2532 and Conj

ιεφθαε Iephthae G2422 Jephthah Noun-PRI

δαυιδ Daueid, Dauid, Dabid G1138 David Noun-PRI

τε te G5037 and/both Particle

και kai G2532 and Conj

σαμουηλ Samouēl G4545 Samuel Noun-PRI

και kai G2532 and Conj

των ho G3588 the/this/who Art-GPM

προφητων prophētēs G4396 prophet Noun-GPM

Greek Word Study

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Greek Word Reference — Hebrews 11:32

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ετι eti G2089 "still" Adv

Still means something is ongoing or continues to happen, as seen in Mark 5:35 and 1 Corinthians 3:3. It can also mean yet or even, showing something is happening at the present time or will happen in the future.

Definition: ἔτι adv., yet, as yet, still; __1. of time; __(a) of the present (adhuc): Mrk.5:35, 1Co.3:3 15:17, Gal.1:10, al.; __(b) of the past, mostly with impf.: Mat.12:46, Luk.8:49 15:20, Jhn.20:1, Act.9:1, Rom.5:6, 8, 2Th.2:5, Heb.7:10 9:8, al.; __(with) of the future: Luk.1:15, 2Co.1:10; __(d) with a neg.: Mat.5:13, Luk.16:2 20:36, Heb.10:2, Rev.3:12 20:3, al. __2. Of degree, even, yet, still, further: with compar., Php.1:9, Heb.7:15; of what remains, Mrk.12:6, Jhn.4:35 7:33, al.; of what is added, Mat.18:16 26:65, Heb.11:32 12:26-27; of continuance apart from the idea of time, Rom.3:7 6:2 9:19, Gal.5:11; ἔτι δἐ, Act.2:26 (LXX), Heb.11:36; ἔτι τε καί, Luk.14:26, Act.21:28 (AS)

Usage: Occurs in 82 NT verses. KJV: after that, also, ever, (any) further, (t-)henceforth (more), hereafter, (any) longer, (any) more(-one), now, still, yet See also: 1 Corinthians 3:2; Luke 18:22; Hebrews 7:10.

λεγω legō G3004 "to say" Verb-PAS-1S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

επιλειψει epileipō G1952 "be insufficient" Verb-FAI-3S

Means to be insufficient or to fail, like when the writer of Hebrews says that the time is insufficient to tell about all the heroes of faith in Hebrews 11:32. It implies a lack or deficiency of some kind.

Definition: ἐπι-λείπω [in LXX: Ob 5 א1 R (שָׁאַר hi.) * ;] to fail: with accusative of person(s), Heb.11:32.† (AS)

Usage: Occurs in 1 NT verses. KJV: fail See also: Hebrews 11:32.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

με egō G1473 "I/we" Pron-1AS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

διηγουμενον diēgeomai G1334 "to relate fully" Verb-PNP-ASM

To tell a story in detail, like in Hebrews 11:32 and Mark 5:16. It means to describe what happened, often to someone who didn't experience it.

Definition: δι-ηγέομαι, -οῦμαι [in LXX chiefly for סָפַר pi. ;] to set out in detail, recount, describe: absol., Heb.11:32; with accusative of thing(s), Act.8:33; with dative of person(s), before πῶς, Mrk.5:16, Act.9:27 12:17; ἅ εἶδον, Mrk.9:9; ὅσα ἐποίησε, -αν, Luk.8:39 9:10.† (AS)

Usage: Occurs in 8 NT verses. KJV: declare, shew, tell See also: Acts 8:33; Luke 8:39; Hebrews 11:32.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χρονος chronos G5550 "time" Noun-NSM

Time refers to a period or interval, as seen in Matthew 2:7 and Acts 3:21. It can be long or short, and is often used to describe a season or space of time. The Bible uses this word to talk about God's timing and plan.

Definition: χρόνος, -ου, ὁ [in LXX chiefly for יוֹם, also for עֵת, etc. ;] time (a space of time, whether long or short; cf. Lft., Notes, 70): Mat.2:7, Mrk.9:21, Luk.1:57, Act.3:21 7:17, 23 13:18 17:30 27:9, Heb.11:32, 1Pe.1:17 4:3, Rev.10:6; στιγμὴ χρόνου, Luk.4:5; πλήρωμα τοῦ χ., Gal.4:4; ποιεῖν χ., Act.15:33 18:23; βιῶσαι, 1Pe.4:2; διδόναι, Rev.2:21; pl., χ. καὶ (ἢ) καιροί (Lft., l.with), Act.1:7, 1Th.5:1; ἐπ᾽ ἐσχάτου τῶν χ. (χρόνου), 1Pe.1:20, Ju 18; with prep., ἄχρι, Act.3:21; διὰ τὸν χ., Heb.5:12; ἐν χ., Act.1:6, 21; ἐπὶ (πλείονα) χ., Luk.18:4, Act.18:20; ἐφ᾽ ὅσον χ., Rom.7:1, 1Co.7:39, Gal.4:1; κατὰ τὸν χ., Mat.2:16; μετὰ τολὺν (τοσοῦτον) χ., Mat.25:19, Heb.4:7; πρὸ χ. αἰωςίων, 2Ti.1:9, Tit.1:2, instr. dative of extension of time (see M, Pr., 75, 148; Deiss., LAE, 206), Luk.8:27, 29 Jhn.14:9, Act.8:11, Rom.16:25; accusative, of duration of time, Mrk.2:19, Luk.20:9, Jhn.5:6 7:33 12:35 14:9, Act.14:3, 28 19:22 20:18, 1Co.16:7, Rev.6:11.† SYN.: see: καιρός (AS)

Usage: Occurs in 53 NT verses. KJV: + years old, season, space, (X often-)time(-s), (a) while See also: 1 Corinthians 7:39; Galatians 4:4; 1 Peter 1:17.

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

γεδεων Gedeōn G1066 "Gideon" Noun-PRI

Gideon was an Israelite who led God's people to victory in Judges 6-8. He is also mentioned in Hebrews 11:32 as a hero of faith. Gideon's story is one of courage and trust in God.

Definition: Γεδεών, ὁ, indecl. in LXX and NT, in FlJ, Ant., see 6, 3 and 4 -ῶνος (Heb. גִּדְעוֹן), Gideon (Jdg.6-8): Heb.11:32.† (AS)

Usage: Occurs in 1 NT verses. KJV: Gedeon (in the King James Version) See also: Hebrews 11:32.

βαρακ Barak G913 "Barak" Noun-PRI

Barak was an Israelite who, with Deborah, led the army to victory in Judges 4:6 and is mentioned in Hebrews 11:32. He trusted God for the win.

Definition: Βαράκ, ὁ, indecl. (Heb. בָּרָק), Barak (Jdg.4:6): Heb.11:32.† (AS)

Usage: Occurs in 1 NT verses. KJV: Barak See also: Hebrews 11:32.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σαμψων Sampsōn G4546 "Samson" Noun-PRI

Samson was an Israelite judge in the Bible, known for his strength and role in the book of Judges. He is also mentioned in Hebrews 11:32 as a hero of faith. Samson's story is told in Judges 13-16.

Definition: Σαμψών, ὁ indecl. (Heb. שִׁמְשׁוֹן), Samson (Jdg.13:1-25 ff.): Heb.11:32.† (AS)

Usage: Occurs in 1 NT verses. KJV: Samson See also: Hebrews 11:32.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ιεφθαε Iephthae G2422 "Jephthah" Noun-PRI

Jephthah was an Israelite who is mentioned in Hebrews 11:32 as a hero of faith. He was a judge in Israel and is known for his bravery. Jephthah's story is recorded in the Bible.

Definition: Ἰεφθάε (FlJ, -θάς, -οῦ), ὁ (Heb. יִפְתָּח), Jephthah: Heb.11:32.† (AS)

Usage: Occurs in 1 NT verses. KJV: Jephthah See also: Hebrews 11:32.

δαυιδ Daueid, Dauid, Dabid G1138 "David" Noun-PRI

David refers to King David of Israel, an important figure in the Bible, mentioned in Matthew 1:6 and Luke 1:32. He was an ancestor of Jesus. The term is also used to refer to the Messiah, as in Psalm 17:23. David was a king and a psalmist.

Definition: Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד), David, King of Israel: Mat.1:6; 12:3, and al.; σκηνὴ Δ., Act.15:16; κλεὶς Δ., Rev.3:7; θρόνος Δ., Luk.1:32; ῥίζα Δ., Rev.5:5; βασιλεία Δ., Mrk.11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., see Dalman, Words, 317), Mat.1:1 9:27, and al.; ἐν Δ., i.e. the Psalter, Heb.4:7 (AS)

Usage: Occurs in 54 NT verses. KJV: David See also: 2 Timothy 2:8; Mark 10:47; Hebrews 4:7.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σαμουηλ Samouēl G4545 "Samuel" Noun-PRI

Samuel is an Israelite, mentioned in Acts 3:24 and Hebrews 11:32. He is a significant figure in the Bible, also known as Shemuel.

Definition: Σαμουήλ, ὁ indecl. (in FlJ, Σαμούηλος; Heb. שְׁמוּאֵל), Samuel (1Ki.1:20, al.): Act.3:24 13:20, Heb.11:32.† (AS)

Usage: Occurs in 3 NT verses. KJV: Samuel See also: Acts 3:24; Acts 13:20; Hebrews 11:32.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

προφητων prophētēs G4396 "prophet" Noun-GPM

A prophet is someone who acts as an interpreter of God's will, as seen in Matthew 5:12 and Romans 11:3. They speak forth God's message to others.

Definition: προφήτης, -ου, ὁ [πρόφημι, to speak forth), [in LXX chiefly for נָבִיא ;] one who acts as an interpreter or forth-teller of the Divine will (see Lft., Notes, 83f.; Tr., Syn., §vi), a prophet; __1. in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles. __2. In NT, __(a) of the OT prophets: Mat.5:12, Mrk.6:15, Luk.4:27, Jhn.8:52, Rom.11:3, al.; __(b) of prophets in general: Mat.10:41 13:57 21:46, Mrk.6:4, Luk.13:33, al.; __(with) of John the Baptist: Mat.21:26, Mrk.6:15, Luk.1:76; __(d) of Christ: Mat.21:11, Jhn.6:14, Act.3:22, 23 7:37" (LXX) ; __(e) of Christian prophets in the apostolic age: Act.15:32, 1Co.12:28, Eph.2:20, al.; __(f) by meton., of the writings of prophets: Luk.24:27, Act.8:28, al.; __(g) of a poet: Tit.1:12 (on the use of the term in π. and Inscr., see Deiss., BS, 235f.; MM, xxii). (AS)

Usage: Occurs in 142 NT verses. KJV: prophet See also: 1 Corinthians 12:28; Luke 9:19; 1 Peter 1:10.

Study Notes — Hebrews 11:32

Show Verse Quote Highlights

Context
Cross References
Hebrews 11:32 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 11:32
Jamieson-Fausset-Brown on Hebrews 11:32
Matthew Poole's Commentary on Hebrews 11:32
Trapp's Commentary on Hebrews 11:32
Ellicott's Commentary on Hebrews 11:32
Adam Clarke's Commentary on Hebrews 11:32
Cambridge Bible on Hebrews 11:32
Barnes' Notes on Hebrews 11:32
Whedon's Commentary on Hebrews 11:32
Sermons on Hebrews 11:32

Context — (Joshua–Malachi)

30By faith the walls of Jericho fell, after the people had marched around them for seven days. 31By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.

32And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets,

33who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, 34quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.

Cross References

	Reference	Text (BSB)
1	1 Samuel 16:1	Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.”
2	1 Samuel 1:20	So in the course of time, Hannah conceived and gave birth to a son. She named him Samuel, saying, “Because I have asked for him from the LORD.”
3	1 Samuel 16:13	So Samuel took the horn of oil and anointed him in the presence of his brothers, and the Spirit of the LORD rushed upon David from that day forward. Then Samuel set out and went to Ramah.
4	Judges 11:1–12	Now Jephthah the Gileadite was a mighty man of valor; he was the son of a prostitute, and Gilead was his father. And Gilead’s wife bore him sons who grew up, drove Jephthah out, and said to him, “You shall have no inheritance in our father’s house, because you are the son of another woman.” So Jephthah fled from his brothers and settled in the land of Tob, where worthless men gathered around him and traveled with him. Some time later, when the Ammonites fought against Israel and made war with them, the elders of Gilead went to get Jephthah from the land of Tob. “Come,” they said, “be our commander, so that we can fight against the Ammonites.” Jephthah replied to the elders of Gilead, “Did you not hate me and expel me from my father’s house? Why then have you come to me now, when you are in distress?” They answered Jephthah, “This is why we now turn to you, that you may go with us, fight the Ammonites, and become leader over all of us who live in Gilead.” But Jephthah asked them, “If you take me back to fight the Ammonites and the LORD gives them to me, will I really be your leader?” And the elders of Gilead said to Jephthah, “The LORD is our witness if we do not do as you say.” So Jephthah went with the elders of Gilead, and the people made him their leader and commander. And Jephthah repeated all his terms in the presence of the LORD at Mizpah. Then Jephthah sent messengers to the king of the Ammonites, saying, “What do you have against me that you have come to fight against my land?”
5	Judges 13:1–16	Again the Israelites did evil in the sight of the LORD, so He delivered them into the hand of the Philistines for forty years. Now there was a man from Zorah named Manoah, from the clan of the Danites, whose wife was barren and had no children. The angel of the LORD appeared to the woman and said to her, “It is true that you are barren and have no children; but you will conceive and give birth to a son. Now please be careful not to drink wine or strong drink, and not to eat anything unclean. For behold, you will conceive and give birth to a son. And no razor shall come over his head, because the boy will be a Nazirite to God from the womb, and he will begin the deliverance of Israel from the hand of the Philistines.” So the woman went and told her husband, “A man of God came to me. His appearance was like the angel of God, exceedingly awesome. I did not ask him where he came from, and he did not tell me his name. But he said to me, ‘Behold, you will conceive and give birth to a son. Now, therefore, do not drink wine or strong drink, and do not eat anything unclean, because the boy will be a Nazirite to God from the womb until the day of his death.’” Then Manoah prayed to the LORD, “Please, O Lord, let the man of God You sent us come to us again to teach us how to raise the boy who is to be born.” And God listened to the voice of Manoah, and the angel of God returned to the woman as she was sitting in the field; but her husband Manoah was not with her. The woman ran quickly to tell her husband, “Behold, the man who came to me the other day has reappeared!” So Manoah got up and followed his wife. When he came to the man, he asked, “Are you the man who spoke to my wife?” “I am,” he said. Then Manoah asked, “When your words come to pass, what will be the boy’s rule of life and mission?” So the angel of the LORD answered Manoah, “Your wife is to do everything I told her. She must not eat anything that comes from the vine, nor drink any wine or strong drink, nor eat anything unclean. She must do everything I have commanded her.” “Please stay here,” Manoah said to the angel of the LORD, “and we will prepare a young goat for you.” And the angel of the LORD replied, “Even if I stay, I will not eat your food. But if you prepare a burnt offering, offer it to the LORD.” For Manoah did not know that it was the angel of the LORD.
6	John 21:25	There are many more things that Jesus did. If all of them were written down, I suppose that not even the world itself would have space for the books that would be written.
7	Romans 3:5	But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.
8	1 Samuel 3:1–12	And the boy Samuel ministered to the LORD before Eli. Now in those days the word of the LORD was rare and visions were scarce. And at that time Eli, whose eyesight had grown so dim that he could not see, was lying in his room. Before the lamp of God had gone out, Samuel was lying down in the temple of the LORD, where the ark of God was located. Then the LORD called to Samuel, and he answered, “Here I am.” He ran to Eli and said, “Here I am, for you have called me.” “I did not call,” Eli replied. “Go back and lie down.” So he went and lay down. Once again the LORD called, “Samuel!” So Samuel got up, went to Eli, and said, “Here I am, for you have called me.” “My son, I did not call,” Eli replied. “Go back and lie down.” Now Samuel did not yet know the LORD, because the word of the LORD had not yet been revealed to him. Once again, for the third time, the LORD called to Samuel. He got up, went to Eli, and said, “Here I am, for you have called me.” Then Eli realized that it was the LORD who was calling the boy. “Go and lie down,” he said to Samuel, “and if He calls you, say, ‘Speak, LORD, for Your servant is listening.’” So Samuel went and lay down in his place. Then the LORD came and stood there, calling as before, “Samuel! Samuel!” And Samuel answered, “Speak, for Your servant is listening.” Then the LORD said to Samuel, “I am about to do something in Israel at which the ears of all who hear it will tingle. On that day I will carry out against Eli everything I have spoken about his family, from beginning to end.
9	2 Peter 1:21	For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
10	1 Peter 1:10–12	Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully, trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

Hebrews 11:32 Summary

This verse is saying that there are many more stories in the Bible about people who had faith and did amazing things because of it, like Gideon, David, and the prophets. The author of Hebrews is highlighting these examples to encourage us to trust in God's power and promises, just like they did (Hebrews 11:1, Romans 4:20-25). By looking at the lives of these Old Testament figures, we can see the importance of faith and obedience, and be inspired to trust in God's power and promises in our own lives. We can also learn from their examples and apply them to our own lives, just as the author of Hebrews is encouraging us to do.

Frequently Asked Questions

Why does the author of Hebrews list so many Old Testament figures in this verse?

The author is highlighting the many examples of faith in the Old Testament, as seen in the lives of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, to encourage believers to trust in God's power and promises, just as they did (Romans 4:20-25, Hebrews 11:1-31).

What is the significance of the prophets being mentioned alongside these other figures?

The prophets, such as Isaiah, Jeremiah, and Ezekiel, were also men of great faith who trusted in God's power and promises, even in the face of persecution and hardship, as seen in their writings (Isaiah 40:31, Jeremiah 32:17, Ezekiel 36:26-27).

Why does the author say 'time will not allow' him to tell of these individuals?

The author is acknowledging that there are many more stories of faith in the Old Testament that he could share, but he is limited by time and space, and must be selective in the examples he chooses to highlight (John 21:25, Acts 2:40).

How can we apply the example of these Old Testament figures to our own lives?

We can apply their example by trusting in God's power and promises, just as they did, and by being obedient to His will, even when it is difficult or uncertain (Hebrews 11:1, James 2:14-26).

Reflection Questions

What does this verse reveal about the importance of faith in the lives of believers, and how can I cultivate greater faith in my own life?
How do the examples of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets encourage me to trust in God's power and promises?
What are some ways that I can, like these Old Testament figures, trust in God's power and promises, even in the face of challenges and uncertainties?
How can I use the stories of these Old Testament figures to encourage and inspire others to trust in God's power and promises?
What does this verse teach me about the value of perseverance and obedience in the face of adversity, and how can I apply this to my own life?

Gill's Exposition on Hebrews 11:32

And what shall I more say,.... Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he

Jamieson-Fausset-Brown on Hebrews 11:32

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: The time - suitable for an letter.

Matthew Poole's Commentary on Hebrews 11:32

And what shall I more say? Here the Spirit puts a period to the induction by an expostulation, as if he had said: Why do I speak of so many examples of faith? the Old Testament is full of them; but here is proof enough, I will say no more. For the time would fail me to tell, &c.; for time of life and writing would be sooner gone, than a full account can be given of all the notable effects of faith by all these worthies who might be named; yet he would give some general hints of persons, and of the works of faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He nameth four judges, one king, and one prophet, and extraordinary prophets in a bulk, whose histories you have; of Gideon, , &c., Barak, , &c., Samson, :31, Jephthah, :15, David’ s history and Samuel’ s in the First and Second Books of Samuel, and the First of Chronicles; the excellent exploits of whose faith are, as their names, enumerated promiscuously; some of them agreeing to particular persons, others to them all.

Trapp's Commentary on Hebrews 11:32

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Ver. 32. Of Gideon, of Barak, &c.] Here the names only of various worthies of old time per praeteritionem conglobantur, are artificially wound up together for brevity’ sake. All these were mot alike eminent, and some of them such as, but that we find them here enrolled, we should scarce have taken them for honest men; yet by faith, &c. Christ carries all his, of what size or sort soever, to the haven of heaven, upon his own bottom, as a ship doth all the passengers that are therein to the desired shore.

Ellicott's Commentary on Hebrews 11:32

(32) The sacred writer has lingered over the life and deeds of the greatest of the patriarchs and of Moses the legislator of the nation: two examples only—differing in kind from those which have preceded, and peculiarly suggestive and important—have been taken from the history of the people after the death of Moses. Enough has now been said to guide all who are willing to search the Scriptures for themselves. With a brief mention of names which would call up before the minds of his readers achievements almost as wonderful as those on which he has been dwelling, he passes from the elders who received witness from God by their faith, and (Hebrews 11:33-38) speaks in general terms, but all the more distinctly, of the triumphs which faith has won. The time would fail me.—The slight changes of text required by our best evidence give increased vividness: For the time will fail me if I tell of Gideon, Barak, Samson, Jephthah. To the exploits of Barak (Judges 4, 5), Gideon (Judges 6-8), Samson (Judges 13-16), Jephthah (Judges 11, 12), there is manifest reference in the words of later verses (Hebrews 11:33-34). There seems to be no design in this arrangement of the names. In the following clause also, “of David and Samuel and the prophets,” there is a similar departure from the order of time.

Adam Clarke's Commentary on Hebrews 11:32

Verse 32. Time would fail me] μεδιηγουμενονοχρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled. Gedeon] Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, Judges 7, Judges 8. Barak] Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4. Samson] Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13, Judges 14, Judges 15, Judges 16. Jephthae] Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Judges 12. David] King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1Sa 17. Samuel] The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel. All these are said to have performed their various exploits through faith. 1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God. 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army. 3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind. 4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok. It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.

Cambridge Bible on Hebrews 11:32

32. the time would fail me] The phrase is also found in Philo, De Somniis. The names of “the heroes of faith” here mentioned are drawn from the Books of Judges and Samuel, with a reference to the Books of Kings and Chronicles, and what is known of the history of the Prophets. There does not seem to be any special design in the arrangement of the pairs of names, though it is a curious circumstance that, in each pair, the hero who came earlier in time is placed after the other. In 32–34 we have instances of active, and in 35–38 of passive faith.

Barnes' Notes on Hebrews 11:32

And what shall I more say? - There are numerous other instances showing the strength of faith which there is not time to mention.

Whedon's Commentary on Hebrews 11:32

32. More say—After the arrival in Canaan the cloud of witnesses becomes too dense to particularize, and our writer first (Hebrews 11:32) gives a list of heroes without naming their exploits; then

Sermons on Hebrews 11:32

	Sermon	Description
	Surviving the Anointing by David Ravenhill	This sermon by David Ravenhill emphasizes the importance of surviving the anointing in ministry. He highlights the need for absolute dependency upon God, using examples from the Bi
	Like Him in This World by Vance Havner	In this sermon, the speaker emphasizes the importance of living a life of faith and following the examples of the heroes of faith mentioned in Hebrews 11. He mentions individuals s
	Sold Out to the Lord by William MacDonald	This sermon delves into the lives of various committed individuals throughout history, highlighting their unwavering dedication to the Lord Jesus Christ. It emphasizes the theme of
	(The Life of David) 03 Friends and Foes in David's Life by Denny Kenaston	In this sermon, the preacher emphasizes the importance of spending time in fellowship with God in order to overcome the giants in our lives. He uses the example of David, who spent
	The Spirit of a Prophet Leonard Ravenhill by Leonard Ravenhill	This sermon emphasizes the unique and lonely calling of prophets, highlighting the solitude and dedication required in their role. It reflects on the significance of John the Bapti
	(Hebrews) ch.11:23-12:4 by Zac Poonen	In this sermon, the preacher emphasizes the importance of relying on God's power rather than human ability. He highlights the need to come to an end of ourselves and have total con
	Psalm 23:2-3 by Carl Armerding	In this sermon, the speaker reflects on the challenges and weariness of life, particularly in the context of raising children. They mention their own mother's experience with ten c