Hebrews 11:35

Hebrews 11:35 in Multiple Translations

Berean Standard Bible BSB

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

King James Version KJV

Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

American Standard Version ASV

Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection:

Bible in Basic English BBE

Women had their dead given back to them living; others let themselves be cruelly attacked, having no desire to go free, so that they might have a better life to come;

Free Bible Version FBV

Women were given their dead family members back through resurrection. Others were tortured, refusing to compromise and be pardoned, because they wanted to be part of a better resurrection.

Geneva Bible 1599 GNV

The women receiued their dead raised to life: other also were racked, and woulde not be deliuered, that they might receiue a better resurrection.

Young's Literal Translation YLT

Women received by a rising again their dead, and others were tortured, not accepting the redemption, that a better rising again they might receive,

World English Bible WEB

Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection.

Noah Webster Bible WBS

Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

Douay-Rheims 1899 DRV

Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.

Translation for Translators T4T

Some women who trusted God received their relatives back again when God ◄made them live again after they had died/raised them from the dead►. But others who trusted God were tortured until they died. They were tortured because they refused to agree when their captors said, “We will release you if you deny that you believe in God.” They refused to do that, because they wanted to live with God forever, which is better than continuing to live on earth after having almost died.

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Berean Amplified Bible — Hebrews 11:35

BAB

Word Study

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Hebrews 11:35 Interlinear (Deep Study)

BIB

GRK ελαβον γυναικες εξ αναστασεως τους νεκρους αυτων αλλοι δε ετυμπανισθησαν ου προσδεξαμενοι την απολυτρωσιν ινα κρειττονος αναστασεως τυχωσιν

ελαβον lambanō G2983 to take Verb-2AAI-3P

γυναικες gunē G1135 woman Noun-NPF

εξ ek G1537 out from Prep

αναστασεως anastasis G386 resurrection Noun-GSF

τους ho G3588 the/this/who Art-APM

νεκρους nekros G3498 dead Adj-APM

αυτων autos G846 it/s/he Pron-GPF

αλλοι allos G243 another Adj-NPM

δε de G1161 then Conj

ετυμπανισθησαν tumpanizō G5178 to torture Verb-API-3P

ου ou G3756 no Particle-N

προσδεξαμενοι prosdechomai G4327 to wait for/welcome Verb-ADP-NPM

την ho G3588 the/this/who Art-ASF

απολυτρωσιν apolutrōsis G629 redemption Noun-ASF

ινα hina G2443 in order that/to Conj

κρειττονος kreittōn G2909 stronger Adj-GSF-C

αναστασεως anastasis G386 resurrection Noun-GSF

τυχωσιν tugchanō G5177 to obtain/happen Verb-2AAS-3P

Greek Word Study

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Greek Word Reference — Hebrews 11:35

ελαβον lambanō G2983 "to take" Verb-2AAI-3P

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

γυναικες gunē G1135 "woman" Noun-NPF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

εξ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

αναστασεως anastasis G386 "resurrection" Noun-GSF

Resurrection means a standing up again from death, like Christ's resurrection in Acts 1:22 and 2:31.

Definition: ἀνά-στασις, -εως, ή (ἀνίστημι), [in LXX: Zep.3:8 (קוּם), La 3:63 (קִימָה), קִימָה), Psa.66:1-20 title., Dan LXX 11:20, 2Ma.7:14 2Mac 12:43 * ;] __1. a raising up, awakening, rising (in Inscr. of the erection of a monument, see MM, VGT, see word): Luk.2:34. __2. a rising from the dead (see DCG, ii, 605b); __(a) of Christ: Act.1:22 2:31 4:33 Rom.6:5, Php.3:10, 1Pe.3:21; ἐξ ἀ. νεκρῶν, Rom.1:4 (ICC, in l); ἐκ νεκρῶν, 1Pe.1:3; __(b) of persons in OT hist. (e.g. 3Ki.17:17 ff.): Heb.11:35; __(with) of the general resurrection: Mat.22:23, 28 22:30 Mrk.12:18, 23 Luk.20:27, 33 20:36, Jhn.11:24, Act.17:18 23:8 24:15, 2Ti.2:18; ἀ. ἐκ νεκρῶν, Luk.20:35, Act.4:2; τῶν νεκρῶν, Mat.22:31, Act.17:32 23:6 24:21 26:23, 1Co.15:12-13 15:21 15:42, Heb.6:2; ἀ. ζωῆς, resurrection to life (cf. 2Ma.7:14, ἀ. εἰς ζωήν) and ἀ. τ. κρίσεως, τ. to judgment, Jhn.5:29; ἀ. τ. δικαίων, Luk.14:14; κρείττων ἀ., Heb.11:35; on ἡ ἀ. ἡ πρώτη, Rev.20:5-8, see Swete, in l, Weste. on Jhn.5:1-47, but see also Thayer, see word; by meton. of Christ as Author of ἀ., Jhn.11:25 (see DB, iv, 231; Cremer, 307).† (AS)

Usage: Occurs in 40 NT verses. KJV: raised to life again, resurrection, rise from the dead, that should rise, rising again See also: 1 Corinthians 15:12; John 5:29; 1 Peter 1:3.

τους ho G3588 "the/this/who" Art-APM

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.

νεκρους nekros G3498 "dead" Adj-APM

The Greek word for dead, meaning something or someone is lifeless, either physically or spiritually, as seen in Matthew 28:4 and Revelation 1:18.

Definition: νεκρός, -α, -ον, [in LXX chiefly for מֵת ;] dead, __I. as adj., __1. prop.: Act.5:10 20:9, Jas.2:26, Rev.1:18, al.; ὡσεὶ ν., Mat.28:4, Mrk.9:26, Rev.1:17; of that which is subject to death, Rom.8:10. __2. Metaphorical, __(a) of persons: Luk.15:24, 32; of those immersed in worldly cares, Mat.8:22, Luk.9:60; of spiritual death, Jhn.5:25, Rom.6:13, Eph.5:14, Rev.3:1; τ. παραπτώμασιν, Eph.2:1, 5 Col.2:13; of the opposite condition, ν. τῇ ἁμαρτίᾳ, Rom.6:11; __(b) of things regarded as inoperative, devoid of power: ἁμαρτία, Rom.7:8; πίστις, Jas.2:17, 26; ἔργα, Heb.6:1 9:14. __II. As subst., νεκρός, ὁ (Hom., al.), chiefly in pl. (οἱ) ν., the dead: Mat.11:5, Mrk.12:26, Luk.20:37, 1Co.15:15, al.; ἀνάστασις (τ.) νεκρῶν, Mat.22:31, Act.17:32, al.; ν. . . . ζῶντες, Mat.22:32, Mrk.12:27, Act.10:42, al.; ἀπὸ νεκρῶν, Luk.16:30; ἐκ ν., Mrk.6:14, Luk.24:46, Jhn.12:1, Act.13:34, Rom.10:7, al.; πρωτότοκος ἐκ τῶν ν., Col.1:18; ζωὴ ἐκ ν., Rom.11:15; constr. praegn., ἐκ ν. ζῶντες, Rom.6:13. (AS)

Usage: Occurs in 122 NT verses. KJV: dead See also: 1 Corinthians 15:12; John 12:17; 1 Peter 1:3.

αυτων autos G846 "it/s/he" Pron-GPF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

αλλοι allos G243 "another" Adj-NPM

In the Bible, this word means another or different, used in many contexts, such as in Matthew 20:3 and 1 Corinthians 3:10. It can also mean the other or others, like in John 19:32 and 1 Corinthians 14:29. This word is used to show a distinction between things.

Definition: ἄλλος, -η, -ο, (cf. Lat. alius, Eng. else), [in LXX for אַחֵר ,אֶחָד, etc. ;] other, another: absol., Mat.20:3, al.; ἄ. δέ, 1Co.3:10 12:8; pl., Mrk.6:15; attached to a noun, Mat.2:12 4:21, al.; with art., ὁ ἄ., the other, Mat.5:39, Jhn.19:32 (Bl., §47, 8); οἱ ἄ., the others, the rest, Jhn.20:25, 1Co.14:29; ἄ. πρὸς ἄλλον = πρὸς ἀλλήλους (BL, §48, 10), Act.2:12; ἄλλ᾽ (i.e. ἄλλο) ἤ (Bl., §77, 13), Luk.12:51; before πλήν, Mrk.12:32; εἰ μή, Jhn.6:22; παρά with accusative, 1Co.3:11. SYN.: ἕτερος, which see ἄ. denotes numerical, ἕ. qualitative difference (Cremer, 89). ἄ. generally "denotes simply distinction of individuals, ἕ. involves the secondary idea of difference in kind" (see Lft., Meyer, Ramsay, on Gal.1:6, 7; Tr., Syn., §xcv; BL, §51, 6; M, Pr., 79f., 246; MM, VGT, s.vv.). As to whether the distinction can be maintained in 1Co.12:8, 10 see ICC, in l., and on Heb.11:35f., see Westc, in l. (AS)

Usage: Occurs in 140 NT verses. KJV: more, one (another), (an-, some an-)other(-s, -wise) See also: 1 Corinthians 1:16; Luke 22:59; Hebrews 4:8.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ετυμπανισθησαν tumpanizō G5178 "to torture" Verb-API-3P

To torture, like beating a drum, as in Hebrews 11:35 where it describes being beaten to death.

Definition: τυμπανίζω (τύμπανον, a kettle-drum), [in LXX: 1Ki.21:13 (14) (17 pi?) * ;] __1. to beat a drum. __2. to torture by beating, beat to death (cf. Westc. on He, l.with): pass., Heb.11:35.† (AS)

Usage: Occurs in 1 NT verses. KJV: torture See also: Hebrews 11:35.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

προσδεξαμενοι prosdechomai G4327 "to wait for/welcome" Verb-ADP-NPM

To welcome or wait for someone, as Jesus taught in Luke 12:36, expecting his return with confidence.

Definition: προσ-δέχομαι [in LXX chiefly for רָצָה ;] __1. to receive to oneself, receive favourably, admit, accept: with accusative of person(s), Luk.15:2, Rom.16:2, Php.2:29; with accusative of thing(s), Act.24:15 (R, mg.), Heb.10:34 11:35. __2. to expect, look for, wait for: with accusative of person(s), Luk.12:36; with accusative of thing(s), Mrk.15:43, Luk.2:25, 38 23:51, Act.23:21, Tit.2:13, Ju 21 (cf. δέχομαι).† (AS)

Usage: Occurs in 14 NT verses. KJV: accept, allow, look (wait) for, take See also: Acts 23:21; Luke 12:36; Hebrews 10:34.

την ho G3588 "the/this/who" Art-ASF

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.

απολυτρωσιν apolutrōsis G629 "redemption" Noun-ASF

This word is about redemption or being set free, like when Jesus saves us from sin. In Romans 3:24 and Ephesians 1:7, it refers to deliverance through Christ. It's about being released from something that holds us back.

Definition: ἀπο-λύτρωσις, -εως, ἡ (ἀπολυτρόω, to release on payment of ransom, cf. λύτρον), [in LXX: Da (LXX) Dan.4:30 with * ;] release effected by payment of ransom, redemption, deliverance; metaphorically, Heb.11:35; of deliverance thr. Christ from evil and the consequences of sin: Luk.21:28, Rom.3:24 (Vau., in l) 8:23, 1Co.1:30, Eph.1:7, 14 4:30, Col.1:14, Heb.9:15. (On the extent to WH. the word retains the sense of ransom, see ICC, Rom.3:24, Westc., He., 297 ff.; see also ICC, Eph., 11; DCG, ii, 605; Cremer, 410; Deiss., LAE, 331; Lft., Notes, 271, 316; Tr., Syn., § 77.)† (AS)

Usage: Occurs in 10 NT verses. KJV: deliverance, redemption See also: 1 Corinthians 1:30; Hebrews 9:15; Hebrews 11:35.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

κρειττονος kreittōn G2909 "stronger" Adj-GSF-C

This word means stronger or better, describing something that is nobler or more excellent, as in Hebrews 1:4 and 6:9. It is often used to compare things, showing which one is more useful or advantageous, like in 1 Corinthians 7:38. This word is about being better.

Definition: κρείσσων (Epic and old Att..) and κρείττων (later Att..), prop. comparat. of κρατύς, strong, but in sense often (as in cl., see LS, see word) as comparat. of ἀγαθός, [in LXX chiefly for טוֹב ;] better; __(a) as to advantage or usefulness: 1Co.11:17, Heb.11:40 12:24; πολλῷ μᾶλλον κ., Php.1:23; κρεῖσσον ποιεῖν, 1Co.7:38; ἐστιν, before inf., 1Co.7:9, 2Pe.2:21; __(b) as to excellence: Heb.1:4 6:9 7:7, 19 7:22 8:6 9:23 10:34 11:16, 35; κ. ἐστι, before inf., 1Pe.3:17.† (AS)

Usage: Occurs in 15 NT verses. KJV: best, better See also: 1 Corinthians 11:17; Hebrews 7:22; 1 Peter 3:17.

αναστασεως anastasis G386 "resurrection" Noun-GSF

Resurrection means a standing up again from death, like Christ's resurrection in Acts 1:22 and 2:31.

Usage: Occurs in 40 NT verses. KJV: raised to life again, resurrection, rise from the dead, that should rise, rising again See also: 1 Corinthians 15:12; John 5:29; 1 Peter 1:3.

τυχωσιν tugchanō G5177 "to obtain/happen" Verb-2AAS-3P

To obtain or happen, like hitting a target, as in Acts 19:11 where it means to meet with someone by chance.

Definition: τυγχάνω [in LXX: Deu.19:5 (מָצָא), Job.3:21 7:2 17:1, Pro.30:23 (without definite Heb. equiv.), Wis.15:19, 1Ma.11:42, 3Ma.3:7, al. ;] __I. Trans. __1. to hit (opposite to ἁμαρτάνω, to miss the mark: Hom., Xen., al.). __2. to hit upon, light upon; __(a) of persons, to meet with, fall in with: absol., ptcp., ὁ τυχών, a chance person, anyone (Lat. quivis), οὐ τυχών, not common or ordinary, Act.19:11 28:2; __(b) of things, to reach, get, obtain: with genitive of thing(s) Luk.20:35, Act.24:3 26:22 27:3, 2Ti.2:10 Heb.8:6 11:35. __II. Intrans., to happen; of things, to happen, chance, befall: impers., εἰ τύχοι, it may be, perhaps, 1Co.14:10 15:37; so ptcp., τυχόν (old accusative absol.; see M, Pr., 74), 1Co.16:6 (cf. ἐν-, ὑπερ-εν-, ἐπι-, παρα-, συν-τυγχάνω).† τυχόν, adv., see: τυγχάνω (AS)

Usage: Occurs in 13 NT verses. KJV: be, chance, enjoy, little, obtain, X refresh…self, + special See also: 1 Corinthians 14:10; Acts 26:22; Hebrews 8:6.

Study Notes — Hebrews 11:35

Show Verse Quote Highlights

Context
Cross References
Hebrews 11:35 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 11:35
Jamieson-Fausset-Brown on Hebrews 11:35
Matthew Poole's Commentary on Hebrews 11:35
Trapp's Commentary on Hebrews 11:35
Ellicott's Commentary on Hebrews 11:35
Adam Clarke's Commentary on Hebrews 11:35
Cambridge Bible on Hebrews 11:35
Barnes' Notes on Hebrews 11:35
Whedon's Commentary on Hebrews 11:35
Sermons on Hebrews 11:35

Context — (Joshua–Malachi)

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.

35Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection.

36Still others endured mocking and flogging, and even chains and imprisonment. 37They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.

Cross References

	Reference	Text (BSB)
1	2 Kings 4:27–37	When she reached the man of God at the mountain, she clung to his feet. Gehazi came over to push her away, but the man of God said, “Leave her alone, for her soul is in deep distress, and the LORD has hidden it from me and has not told me.” Then she said, “Did I ask you for a son, my lord? Didn’t I say, ‘Do not deceive me?’” So Elisha said to Gehazi, “Tie up your garment, take my staff in your hand, and go! If you meet anyone, do not greet him, and if anyone greets you, do not answer him. Then lay my staff on the boy’s face.” And the mother of the boy said, “As surely as the LORD lives and as you yourself live, I will not leave you.” So he got up and followed her. Gehazi went on ahead of them and laid the staff on the boy’s face, but there was no sound or response. So he went back to meet Elisha and told him, “The boy has not awakened.” When Elisha reached the house, there was the boy lying dead on his bed. So he went in, closed the door behind the two of them, and prayed to the LORD. Then Elisha got on the bed and lay on the boy, mouth to mouth, eye to eye, and hand to hand. As he stretched himself out over him, the boy’s body became warm. Elisha turned away and paced back and forth across the room. Then he got on the bed and stretched himself out over the boy again, and the boy sneezed seven times and opened his eyes. Elisha summoned Gehazi and said, “Call the Shunammite woman.” So he called her and she came. Then Elisha said, “Pick up your son.” She came in, fell at his feet, and bowed to the ground. Then she picked up her son and went out.
2	1 Kings 17:22–24	And the LORD listened to the voice of Elijah, and the child’s life returned to him, and he lived. Then Elijah took the child, brought him down from the upper room into the house, and gave him to his mother. “Look, your son is alive,” Elijah declared. Then the woman said to Elijah, “Now I know that you are a man of God and that the word of the LORD from your mouth is truth.”
3	Philippians 3:11	and so, somehow, to attain to the resurrection from the dead.
4	Acts 9:41	Peter took her by the hand and helped her up. Then he called the saints and widows and presented her to them alive.
5	Acts 24:15	and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
6	1 Corinthians 15:54	When the perishable has been clothed with the imperishable and the mortal with immortality, then the saying that is written will come to pass: “Death has been swallowed up in victory.”
7	Acts 23:6	Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, “Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial.”
8	John 11:40–45	Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?” So they took away the stone. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me. I knew that You always hear Me, but I say this for the benefit of the people standing here, so they may believe that You sent Me.” After Jesus had said this, He called out in a loud voice, “Lazarus, come out!” The man who had been dead came out with his hands and feet bound in strips of linen, and his face wrapped in a cloth. “Unwrap him and let him go,” Jesus told them. Therefore many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him.
9	Luke 7:12–16	As He approached the town gate, He saw a dead man being carried out, the only son of his mother, and she was a widow. And a large crowd from the town was with her. When the Lord saw her, He had compassion on her and said, “Do not weep.” Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!” And the dead man sat up and began to speak! Then Jesus gave him back to his mother. A sense of awe swept over all of them, and they glorified God. “A great prophet has appeared among us!” they said. “God has visited His people!”
10	Acts 22:29	Then those who were about to interrogate Paul stepped back, and the commander himself was alarmed when he realized that he had put a Roman citizen in chains.

Hebrews 11:35 Summary

[Hebrews 11:35 tells us about two groups of people who trusted God in very different ways. Some women saw their loved ones come back to life, which showed them God's power and love. Others chose to suffer and die rather than give up their faith, believing that God would give them an even better life after they died, as promised in John 11:25-26 and 1 Thessalonians 4:13-14. This shows us that God is always with us and wants us to trust Him, no matter what happens, just like it says in Psalm 23:4 and Romans 8:28.]

Frequently Asked Questions

What does it mean to 'gain a better resurrection' as mentioned in Hebrews 11:35?

This phrase refers to the idea that some believers, despite facing intense suffering and torture, chose to endure rather than compromise their faith, believing that their future resurrection would be more glorious and rewarding, as seen in Philippians 3:10-11 and 2 Corinthians 4:17-18.

How did women receive back their dead, raised to life again, as mentioned in this verse?

This is likely referring to instances in the Old Testament, such as the story of the widow of Zarephath in 1 Kings 17:17-24, where God miraculously raised the dead through the prayers of His prophets, demonstrating His power and care for His people, as also seen in 2 Kings 4:18-37.

Why would someone refuse their release and choose to be tortured instead, as mentioned in Hebrews 11:35?

These individuals were willing to endure suffering because of their unwavering commitment to their faith and their confidence in a future reward, as encouraged in Hebrews 10:32-39 and 2 Timothy 3:12, where believers are called to persevere through trials and trust in God's sovereignty.

Is this verse suggesting that we should seek out suffering for the sake of a better resurrection?

No, the Bible does not teach that we should seek out suffering, but rather that when we face trials and hardships, we should trust in God's goodness and sovereignty, as seen in Romans 8:28 and James 1:2-4, and look to Him for our strength and comfort.

Reflection Questions

What are some ways that I can demonstrate my faith and trust in God's power, even in the face of adversity, like the women and others mentioned in this verse?
How can I apply the principle of 'gaining a better resurrection' to my own life and circumstances, trusting that God is working all things for my good?
In what ways can I, like those commended in Hebrews 11, choose to endure hardship and trust in God's promise of a future reward, rather than taking the easy way out?
What does this verse teach me about the value and dignity of human life, and how should that impact my interactions with and care for others?

Gill's Exposition on Hebrews 11:35

Ver. 35 Women received their dead raised to life again,.... As the widow of Zarephath, and the Shunammite, 1 Kings 17:22.

Jamieson-Fausset-Brown on Hebrews 11:35

Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: Women received their dead raised - the widow of Zarephath.

Matthew Poole's Commentary on Hebrews 11:35

Women received their dead raised to life again: through this Divine faith, both the prophets Elijah and Elisha did raise and restore, the one to the window of Sarepta, ,23, the other to the Shunammite, ,36, their sons from the dead; and these women and mothers did by faith receive them from the prophets alive again, who by faith and prayer procured this mercy from the quickening Lord, for them. In the general resurrection all shall be raised by the power of God, and the effect of faith therein is only receptive; we shall enjoy life again, and receive others from the dead also. And others were tortured, not accepting deliverance; others also, besides the prophets forementioned, , etumpanisyesan, were tympanized; what manner of torturing death this was, is not so certain, whether by excoriation, and making drum-heads of their skins, or extending them on the rack, as the skin or parchment is on the drum head, and then with clubs, or other instruments, beating them to death; of which sort of sufferers seems Eleazer to be under Antiochus Epiphanes, /Apc /APC 2Ma 6:19,30, for his not turning heathen, when urged to it by that torture; and though his deliverance from torture and death were offered to him by his tormentors on compliance with them, and renouncing his religion, yet he refused it, as others did, /Apc /APC 2Ma 7:24, resolving to endure the utmost extremity rather than turn idolater, and disobey God. That they might obtain a better resurrection: that which influenced them to suffer, was their faith in God’ s promise of obtaining thereby a resurrection to an incomparable better life than they could have enjoyed on earth; for though they might have been spared from death now threatened them, which was a kind of resurrection, yet was it not to be compared with the resurrection to eternal life, glory, bliss, and pleasure, to be enjoyed by them with God in heaven. See what influenced them, ,18.

Trapp's Commentary on Hebrews 11:35

35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: Ver. 35. Women received] As the Sareptan Shunammite, widow of Nain, &c. No such midwife as faith; it hath delivered even graves of their dead. Others were tortured] Gr. ετυμπανισθησαν, they were tympanized, distended, stretched upon the rack, as a sheep’ s pelt is upon a drum head. Others render it, "They were bastonaded or beaten with bars or cudgels to death," as if it were with drum sticks. Not accepting deliverance] On base terms; they scorned to flee away for the enjoyment of any rest, except it were with the wings of a dove, covered with silver innoceney. As willing were many of the martyrs to die as to dine. The tormentors were tired in torturing Blandina. And, We are ashamed, O emperor! The Christians laugh at your cruelty, and grow the more resolute, said one of Julian’ s nobles. Illud humiliter sublime et sublimiter humile, nisi in Christi Martyribus non videmus, saith Cyprian. This the heathens counted obstinacy (Tertul. in Apelog.); but they knew not the power of the Spirit, nor the private armour of proof that the saints have about their hearts. That they might obtain a better resurrection] The resurrection they knew would recruit and rectify them. This held life and soul together. So Daniel 12:3. These miserable captives, saith Lucian (the atheist of the Christians of this time), have vainly persuaded themselves of a glorious resurrection, and hence their fool hardy forwardness to die. Other of the heathens jeered the Christians, and told them they needed not to care for their lives, since they should rise again. Will you, said they, rediturae parcere vitae, spare your carcases that shall rise.

Ellicott's Commentary on Hebrews 11:35

(35) Raised to life again.—Literally, by a resurrection. (See 1 Kings 17:22-23; 2 Kings 4:35-37.) At this point the character of the record is changed; hitherto we have heard of the victories of faith in action, now it is of the triumph of faith over suffering that the writer speaks. Those who “escaped the edge of the sword” (Hebrews 11:34) and those who “were slain with the sword” alike exemplified the power of faith. Others were tortured.—See the account of the aged Eleazar (2Ma 6:30), martyred because he would not pollute himself with swine’s flesh and the “flesh taken from the sacrifice commanded by the king.” The following chapter records the martyrdom of seven brethren, who for their adherence to their law were put to death with cruel tortures. (See especially Hebrews 11:9; Hebrews 11:14; Hebrews 11:23; Hebrews 11:29; Hebrews 11:36.) Not accepting deliverance.—Literally, not accepting the redemption, i.e., the deliverance offered, which must be purchased at the price of their constancy. A better resurrection.—Better than that return to the present life which is spoken of in the first words of the verse.

Adam Clarke's Commentary on Hebrews 11:35

Verse 35. Women received their dead] As did the widow of Zarephath, 1Kg 17:21, and the Shunammite, 2Kg 4:34. What other cases under all the above heads the apostle might have in view, we know not. Others were tortured] ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4. See "Hebrews 11:40" Not accepting deliverance] This looks very like a reference to the case of the mother and her seven sons, mentioned 2Mac 7:1, &c.

Cambridge Bible on Hebrews 11:35

35. Women received their dead] The woman of Sarepta (1 Kings 17:22), the Shunamite (2 Kings 4:32-36).raised to life again] Lit., “by resurrection.”were tortured] The word means, technically, “were broken on the wheel,” and the special reference may be to 2Ma 6:18-30; 2Ma 6:7. (the tortures of Eleazer the Scribe, and of the Seven Brothers).deliverance] “The deliverance offered them” (2Ma 6:20-21; 2Ma 7:24).a better resurrection] Not a mere resurrection to earthly life, like the children of the women just mentioned, but “an everlasting reawakening of life” (2Ma 7:9 and passim).

Barnes' Notes on Hebrews 11:35

Women received their dead raised to life again - As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1 Kings 17:19-24; and of the son of the Shunamite woman whose

Whedon's Commentary on Hebrews 11:35

35. Women received (literally, from a resurrection) their dead—The son of the widow of Zarephath, (1 Kings 17:17,) raised by Elijah, and of the Shunammite, (2 Kings 4:17,) by Elisha.

Sermons on Hebrews 11:35

	Sermon	Description
	Preparing for Hard Times by David Wilkerson	In this sermon, the speaker emphasizes the importance of being prepared for hard times and the responsibility of pastors to guide their congregations. He shares his own experiences
	(Hebrews - Part 36): Long Range Faith by A.W. Tozer	In this sermon, the preacher emphasizes the importance of having a long-range view as a Christian. He contrasts the worldly pursuits of money, pleasure, career, and fame with the e
	The Life of c.t. Studd by George Stevenson	In this sermon, the preacher discusses the life and ministry of C.T. Studd, a missionary who dedicated his life to spreading the gospel. Studd's conviction to go to China was solid
	Dvd 28 Authentic Spirituality by Art Katz	This sermon emphasizes the call for the church to rise up in apostolic and prophetic maturity, embracing sacrifice, suffering, and even martyrdom for the sake of fulfilling God's u
	God's Purpose for Afflictions by Chuck Smith	In this sermon, Pastor Skip leads the congregation in a study of the book of Hosea, specifically focusing on chapters five through seven. He encourages the audience to read these c
	God Is Good by Chuck Smith	In this sermon, the speaker discusses the story of Joseph from the Bible. Joseph was sold into slavery by his brothers and ended up in Egypt, where he was falsely accused and throw
	The Heavenly Calling - Part 12 by T. Austin-Sparks	The sermon transcript discusses the theme of "better" in the book of Hebrews. The speaker highlights various verses in the book that emphasize the concept of "better," such as bett