Hebrews 11

Hebrews 11:1

27 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶδὲκαί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א2 A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA27 places the καί in brackets, indicating some doubts as to its authenticity.

Hebrews 11:2

28 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.

29 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

Hebrews 11:3

30 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

31 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

32 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Philippians 1:7, 13f, 17; Colossians 4:18; Philemon 10. μέχριδεσμῶν 2 Timothy 2:9. ἐντοῖςδ. τοῦεὐαγγελίου in imprisonment for the gospel Philemon 13; cf. ISm 11:1; Pol 1:1.”

Hebrews 11:4

33 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

Hebrews 11:5

34 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.

Hebrews 11:6

35 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

36 tn Grk “in the flesh.”

Hebrews 11:8

37 tn Grk “charge it to me.”

Hebrews 11:9

38 tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

39 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

40 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

41 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.

Hebrews 11:10

42 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Philemon 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.

Hebrews 11:11

43 tn Grk “that you would even go beyond.”

Hebrews 11:13

44 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Philippians 2:25 (see also Philippians 4:18). He is also mentioned in Colossians 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).

Hebrews 11:14

45 sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Colossians 4:10.

46 sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Timothy 4:10. Apparently, he later on abandoned the faith because of his love of the world.

Hebrews 11:15

47 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”

48 tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Romans 16:27; Galatians 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (Ì87 A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.

Hebrews 11:18

1 tn Or “spoke formerly.”

2 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Hebrews 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

3 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

4 tn Grk “to the fathers.”

Hebrews 11:19

5 tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

6 tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Hebrews 11:3 for the same usage.

Hebrews 11:20

7 tn Grk “who being…and sustaining.” Hebrews 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

8 tn Grk “by the word of his power.”

9 sn An allusion to Psalms 110:1, quoted often in Hebrews.

Hebrews 11:21

10 tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

11 tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

Hebrews 11:22

12 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

13 tn Grk “I have begotten you.”

sn A quotation from Psalms 2:7.

14 tn Grk “And again,” quoting another OT passage.

15 tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

16 tn Grk “I will be a father to him and he will be a son to me.”

sn A quotation from 2 Samuel 7:14 (cf. 1 Chronicles 17:13).

Hebrews 11:23

17 tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Hebrews 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

18 sn A quotation combining themes from Deuteronomy 32:43 and Psalms 97:7.

Hebrews 11:24

19 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

20 tn Grk “He who makes.”

21 sn A quotation from Psalms 104:4.

Hebrews 11:25

22 tn Or “to.”

23 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

24 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

25 tn Grk “the righteous scepter,” but used generically.

Hebrews 11:26

26 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

27 sn A quotation from Psalms 45:6-7.

Hebrews 11:27

28 sn You founded the earth…your years will never run out. In its original setting Psalms 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

Hebrews 11:29

29 tc The words “like a garment” (ὡςἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì46 א A B D* 1739) though absent in a majority of witnesses (D1 Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

30 sn A quotation from Psalms 102:25-27.

Hebrews 11:30

31 sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

32 sn A quotation from Psalms 110:1.

Hebrews 11:31

33 tn Grk “sent for service for the sake of those.”

Hebrews 11:34

1 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deuteronomy 33:2; Psalms 68:17-18; Acts 7:38, 53; Galatians 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

2 tn Grk “through angels became valid and every violation.”

Hebrews 11:36

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Hebrews 11:37

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We encourage you to upgrade this free version to the premier full NET Bible® version containing all 60,932 notes. This is the most complete set of translators’ notes in any Bible translation and illuminates many important issues of translation and interpretation. You can upgrade by going to www.bible.org/upgrade where you can purchase the full NET Bible or even download basic versions with all 60,932 translators’ notes for free! Your purchases and donations help ensure the ongoing supply of new resources and tools from Bible.org, which is the world’s largest source of trustworthy – and free – Bible study materials.

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Hebrews 11:38

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We encourage you to upgrade this free version to the premier full NET Bible® version containing all 60,932 notes. This is the most complete set of translators’ notes in any Bible translation and illuminates many important issues of translation and interpretation. You can upgrade by going to www.bible.org/upgrade where you can purchase the full NET Bible or even download basic versions with all 60,932 translators’ notes for free! Your purchases and donations help ensure the ongoing supply of new resources and tools from Bible.org, which is the world’s largest source of trustworthy – and free – Bible study materials.

Hebrews 11:39

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Hebrews 11:40

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