Hebrews 11:1-40

At the end of “chapter 10” we read: ^.35Therefore let you not throw-away your boldness, the-one-which has a great compensation-payment, ^.36for you have need of patient-endurance in order that having done the intention of God you may bring-to-yourselves the promise, ^.37for yet “as-much-as a small-amount – the (one) coming will have-come and will not take-time; ^.38but My righteous-person from belief will live, and if-ever he may withdraw My soul does not consider-it-good in him.” ^.39But we are not of a withdrawal into destruction but of belief into an acquisition of soul.

Now we continue:

Hebrews 11:1 and 2:

^11:1But belief is (the) substance of matters being hoped, (the) proof of (matters) not being observed. ^.2For in this – the elders were witnessed-of.

Belief (the information that God makes known to people to have confidence-in with assured certainty and surety) is…

the substance (that-which is standing-under, underlying, it is what is arranged underneath everything else, the substructure, the subject, the essence in contrast to what may manifestly appear; belief is the substance)
- of matters (performances, actions, the results of something practiced, of businesses, facts, deeds, events)
  - being hoped (which are presently being expected to come to pass, to come into being, to happen at a future time),
the proof (the evidence or test-result that provides validity and certainty)
- of matters
  - not being observed (not presently being looked-at and mentally-envisioned by us, we are not mentally-aware of and able to contemplate them – because these matters have not happened yet).

The matters being hoped cannot be presently observed by us because these things have not occurred yet, even though God and the Lord Jesus Christ have revealed a certain amount of information about them to us. But, when our hope comes to pass then we will observe these matters.

As we read on, we should understand that the word “belief” is a noun (not a verb). Belief is the information that God makes known to people to have confidence-in, to believe, to have faith-in, to trust with assured certainty and surety. It is the Greek word pistis which can be translated as “belief” or “faith”. God gives people His belief when He tells people what they should believe. We can rely on what God tells us concerning a specific situation or circumstance. Once God communicates His belief to us, then we are given the opportunity to have the same belief regarding that specific situation or circumstance – by believing (having confidence-in, having faith-in, trusting) the contents of what God says, His words to us. We should accept His belief being true to and for ourselves. God’s belief is not dependant upon whether a person believes it or not.

God communicates His belief to people in many different ways, for example: audibly for people to hear His voice speaking words, or God writes it down as He did for Moses in stone so people could read what He wrote, or via one of His angels speaking God's words, or via the spirit that God gives to His people which communicates the information to their minds, or via His previously revealed Word passed along from generation to generation by word of mouth or by writing it down, etc. Once God reveals His belief to a person, then that person might tell others this belief so that they can hear it also.

Belief is the substance of matters being hoped, the proof of matters not being observed. Without God's belief, then we could not have the hope that He has promised to us referred to throughout this writing of Hebrews.

In truth, in this (in belief) – the elders were witnessed-of.

By placing the words “in this” first in the Greek sentence structure, Paul puts the emphasis on them, and he does this in a similar manner in many of the following sentences emphasizing “belief.” The “elders” in this context are referring to the people who had more knowledge, wisdom, dignity, etc, relative to God and the things of God from Genesis chapter 4 onwards until the old covenant times ended. They were elders in service to and for God (this is not referring to the literal meaning of their being older in age than other people). Also, a ‘witness’ is someone who has information or knowledge of that-which he is attesting to, and can therefore confirm it on the strength of his own authority.

The elders were borne witness to (attested to) that they were emphatically in belief (within the sphere of action of the belief that God gave them to believe; they were within the belief that they were to have faith in, to trust). They did what they did within the belief that God communicated to them. As we progress through this chapter, we will see that the One bearing witness is God.

[Reference: Matthew 4:4, 21:21; Mark 11:22; Romans 8:24 and 25; II Corinthians 4:16-18; Hebrews 3:14, 10:23-25, 12:1.]

Verse 3:

^.3In belief – we mentally-perceive the ages to have been fully-equipped² with (the) spoken-matter of God, with-a-view-for the (matter) being observed not to have come-into-being² out-from (the matters) being brought-to-light.

Within the sphere of action of the belief that God communicated – we holy-people mentally-perceive (we observe with our minds, we see to the end of knowing mentally) that the ages were fully-equipped (the life-times, the durations of life were put down in a fitting straight/right order, the pieces were framed together, fitted-out) and the ages continue fully-equipped with the spoken-matter of God (by what God spoke, the saying or portion of God’s Word pertaining to the ages)…

with a view (the purposed objective is) for the matter being observed not to have come to pass and continues not to be
- out-from the matters being brought-to-light (from the things that can be clearly seen by us, the things on which light is caused to shine and they become evident to us).

These ages relevant to mankind began in Genesis 3:15-24. From reading God’s Word, which includes the information that Paul wrote to and for holy-people, we have been given God’s belief regarding the ages past, present, and future. We have already believed it (at the time when we first believed what God says regarding Himself and His son, the Lord Jesus Christ) and we now live within the belief regarding this matter because the spirit of Christ lives within us. Since it is true that we holy-people have received the gift of holy spirit, we also have the hope that everything that God has promised will come to pass completely during the future ages.

[Reference: Genesis 3:15-24; Romans 1:19 and 20, 10:9, 17 and 18; I Corinthians chapter 15; Galatians 5:5 and 6; Colossians 1:27; I Thessalonians 4:13-18; Titus 1:2; Hebrews 1:2. Some verses regarding holy-people (Christians) being in belief are: Romans 10:8-17; I Corinthians 16:13; II Corinthians 5:7, 13:5; Galatians 2:20; II Thessalonians 2:13; I Timothy 1:2 and 4, 2:7, 3:13, 4:12; II Timothy 1:13; Titus 3:15; Hebrews 1:2, 4:3, 9:26-28, 10:22, 38 and 39.]

Verse 4:

^.4In belief – Abel offered to God more sacrifice beside Cain by means of which (sacrifice) he was witnessed-of to be righteous (during) God’s bearing-witness on his free-gifts, and by means of which having died yet he utters-forth.

Within the sphere of action of the belief that God communicated – Abel offered to God (he brought, carried towards God [some texts omit ‘to God’ but it is understood in the context]) more sacrifice beside Cain (a bigger amount of sacrifice aside-from Cain, when compared against or side-by-side to/with Cain’s sacrifice)…

by means of which sacrifice (through the sacrifice that Abel offered to God) he was witnessed-of to be presently and actively righteous (just, in a right/just state, justified) – when? –
- while God was bearing witness on his free-gifts (during the time that God was actively witnessing, attesting based upon Abel’s free gifts),
and by means of which (through that sacrifice), even though Abel has died since that time, yet he utters-forth (he still speaks, in the sense that even today the sound of Abel, the strength and meaning of what he did, is heard, and it has not been retracted or silenced).

A sacrifice refers to an offering that is killed shedding its blood in the place of the person offering it. Free-gifts refer to presents voluntarily given to become dedicated to God and to be used for His service. The word translated "free-gifts" emphasizes the fact that these gifts are freely given, even though the actual gifts are valuable quality items. With reference to the times prior to the day of Pentecost recorded in Acts chapter 2, these free-gifts pertain to the oblations without blood not necessarily killed.

In belief – Abel offered to God what was necessary in accordance with God’s promise of the savior (recorded in Genesis 3:15) to save mankind from what his father Adam had done against God. Blood had to be shed, the blood of the Christ. The shedding of the blood of the animal sacrificed by Abel was a type demonstrating Abel’s agreement and acknowledgment that he needed the savior, the Christ whom God had promised. God bore witness to Abel by consuming that sacrifice with God’s fire, instead of Abel remaining liable for his sins.

However, Cain did not shed any blood while offering to God and thereby demonstrated that from his viewpoint he did not need the savior, the Christ whom God had promised. God did not bear witness to Cain by consuming his sacrifice with God’s fire, and so Cain remained liable for his sins. As recorded in Genesis 4:5-11 Cain later shed blood, but it was the blood of his brother Abel wrongfully killing him; it was not the blood of an animal provided by God to him at the entrance (the place of access) to the area where both brothers were to offer to God and then God would manifest His presence to them. God reminded Cain of this in Genesis 4:7.

[Reference: Genesis 4:1-25, 15:17; Leviticus 1:2-4, 9:24; I Kings 18:36-39; I Chronicles 21:26; Matthew 23:35; Hebrews 9:22, 12:24; I John 3:12; Jude verse 11.]

Verses 5 and 6:

^.5In belief – Enoch was caused-to-change (place, with the purpose for him) not to see death and he used-to not be-found for-this-reason-that God changed him, for before the change he was witnessed-of² to have well-pleased² God.

^.6But without belief (a person is) not-able to well-please; for it is necessary (for) the (person) coming-towards God to believe that He is and He becomes (the) compensation-payer to the (people) seeking Him out.

Within the sphere of action of the belief that God communicated – Enoch (who was God’s prophet having the spirit that was available from God at that time within him, and who prophesied God’s words to the people) was caused to change place (to alter his location, caused to be put in another position, transported from where he was and put into a different location on earth)…

with the purpose being that he would not see death (not see to the end of perceiving and knowing death with his mind, in other words, so that he would not die at that time by the hands of those who wanted to kill him)
and he used-to not be-found (during that past period of time he was not being found; those who wanted to kill him could not find him)
- on account of this reason that it was God Who changed his location (not Enoch himself or any other person trying to hide him),

…for before (prior to) the change Enoch was attested to that he well-pleased God (he was goodly agreeable, acceptable, and gratifying to God), and God’s witness that Enoch well-pleased Him has not changed since then). God also said this about Noah in Genesis 6:9 and it relates to these men being pure and righteous in their walk/behavior in their generation; they had not been contaminated by the evils referred to in Genesis 6:1-7 and Jude verses 5-19. Enoch’s disappearance was a type or example of what was about to come to pass by God in judgment via the flood and which occurred during Noah’s lifetime when God protected Noah from death.

But without belief (apart-from the information that God makes known to a person to have confidence-in with assured certainty and surety) a person is not able to well-please (a person is unable, not capable, does not have the able-power, the ability to be goodly agreeable, acceptable, and gratifying to God). It is not possible to well-please God without His belief. There is no capability for a person to please God well when that person does not have God’s belief.

How does a person receive God’s belief in order to be able to well-please God? In truth, it is necessary (it is binding, an obligation, it must or ought-to happen) for the person coming (going) towards God to believe that…

He is (God presently and actively is God, He exists in living reality right now while the person is going towards Him; God is the First, the Superior or Ultimate One, the One Who has power, executes judgment, and emanates what He is, His power and light; He is the only true God)

…and

He becomes the compensation-payer (God comes to pass to be the One Who gives the wage as the pay-back) to the people seeking Him out (to those who are presently and actively looking out for God, in the sense of looking to God for His response).

In order for a person to obtain God’s belief regarding a specific situation or circumstance, that person must first come towards God presently and actively believing (having faith, trusting) that God is and that God becomes the compensation-payer to the people seeking Him out.

[Reference: Genesis 5:18-24, 6:9; Exodus 3:14; Luke 2:26; John 8:59; Acts 7:16, 8:39, 15:17; Romans 1:19-21, 3:11, 12:1 and 2, 14:18; II Corinthians 5:9 and 10; Ephesians 5:10; Philippians 4:18; Colossians 3:20; Titus 2:9; Hebrews 7:12 and 25, 10:35, 12:28, 13:16 and 21; Jude verses 14 and 15.]

Verse 7:

^.7In belief – Noah, having been instructed-with-business concerning the (matters) not-yet being observed, having been devout, fully-prepared the ark into salvation of his house, by means of which he condemned the world and (by means) of the righteousness according to belief he became an inheritor.

Within the sphere of action of the belief that God communicated – Noah…

having been instructed with business (Noah was told by God what to do regarding this affair, he was given instructions as to how to carry out this business, the affairs in this situation)
- concerning the matters which were not yet being observed (not being looked-at and mentally-envisioned by people at that time, people including Noah still had not been mentally-aware of and able to contemplate these matters – because a flood had not yet happened on earth; refer to verse 1 above),
having been devout (after Noah heard what God instructed him, he was caused to have piety, he took hold of the assignment God gave him in a manner that was well, and he was circumspect to perform it, he was careful to carry-out his Godly-duties, his obligations to God),

…(Noah) fully-prepared the ark (an “ark” is a box, a chest, a vessel built to contain items; Noah made the ark ready, as putting an implement, vessel, or utensil down in the correct position so it is prepared; he caused it to be ready for its appropriate use, which was to contain himself and his wife and their 3 sons and their wives and the animals, birds, etc) resulting in salvation of his house (into, with a view to, directed to and resulting in his household being made-safe),

by means of which (through the ark into or resulting-in salvation)
- he condemned the world (he judged down against the world, he brought a sentence down against the ordered-arrangement that God had created, he pronounced a decision against it; in this context the world includes all the people and spirits against God who were living in it at that time and who received the effects of God’s judgment via Noah)

…and

by means of the righteousness according to belief (through the justness, justice, the state of being and doing what is just/right from God’s viewpoint, in accordance, conformity and proportion to the belief that God gave to him)
- he became an inheritor (he came to pass to be an heir, one who has the inheritance, the assigned-lot, the allotted-portion).

[Reference: Genesis 5:29–10:1 and 32; Psalm 37:29; Isaiah 54:9; Ezekiel 14:14 and 20; Matthew 24:37-39; Luke 3:36; Romans 4:13, 10:10, 14:23; I Corinthians 11:32; Hebrews 5:7, 8:5, 9:4, 10:38, 12:28; I Peter 3:19-22; II Peter 2:4 and 5; Jude verse 6.]

Verse 8:

^.8In belief – the (person) being called Abraham obeyed to go-out into a place which he used-to be about to receive for an inheritance, he even went-out not well-knowing where he goes.

Abraham’s original name was changed by God. A name is a word or phrase given to a person, etc, to be called and known-by, in order to designate and describe the distinguishing and distinctive constitution, character, quality, workings, etc. Genesis 17:5 records where God changed this man’s name…

from Abram – meaning ‘exalted father’ or ‘father is lofty’ (which may refer to God being the exalted Father)
to Abraham – meaning ‘father of a multitude / abundance’ of nations (which refers to Abraham being the father of many people from all nations). ‘Nations’ is the same Hebrew word that was later used to describe ‘Gentiles’ as opposed to ‘Israelites / Judeans’ – but when God spoke to Abram changing his name to Abraham the word referred to the people belonging to all nations because there was no such distinction as ‘Gentiles’ or ‘Israelites’ at that time.

When God first spoke to Abraham he was still ‘Abram’ as recorded in Genesis 11:26-31 and Nehemiah 9:7. It is interesting to note here that in Hebrews 11:8 many texts and translations read as though ‘Abraham’ was being called by God at that time – however, as recorded in the old covenant writings and according to the papyrus P46 and others, the sentence should read as follows: “in belief the (person) being called Abraham obeyed…”, since this is the name we call him now after God changed his name in Genesis 17:5.

Let us continue with our study of Hebrews 11:8.

Within the sphere of action of the belief that God communicated – the person who is being called Abraham…

obeyed (he listened attentively to God and carried-out what he heard God say to him, which was)
- to go out into a place (to come out from where he was located and go into a location) that he was being on the point of receiving for an inheritance (of taking what God was giving to him with a view to it being his assigned-lot, the heir's portion; this was taking a length of time to accomplish),
- with emphasis he went-out not well-knowing where he goes (part of his obedience was that emphatically he went out not fixing or setting his mind on where he was going to be aware of it; he could not put the exact location of where his journey would end in his mind because he didn’t know it yet).

[Reference: Genesis 11:26-31, 15:7-21, 17:1-7; Joshua 24:2, 3 and 14 (Abram’s father Terah was an idolater); Nehemiah 9:7; Acts 3:25, 7:2-4; Romans 4:1-16, 11:1; Galatians 3:7 and 29; Hebrews 2:16, 6:13, 7:1-9.]

Verses 9 and 10:

^.9In belief – he sojourned into (the) land of the promise as another’s (land), having dwelt-down in tents with Isaac and Jacob the inheritors-together of the promise, the same (promise), ^.10for he used-to wait-for the city having the foundations, of which God (is the) craftsman and public-worker.

Within the sphere of action of the belief that God communicated – Abraham…

sojourned (he housed or dwelt as a temporary resident, as a settler beside or near the family but not having the citizenship rights as the true dwellers)
into the land of the promise (the ground or earth that God had proclaimed to him declaring the message of His own intention regarding the land to Abraham)
as a land belonging to another (instead of it belonging to Abraham as God had promised),
- having dwelt-down in tents (he permanently dwelt, settled-down, fixedly housed, inhabited in tents which are covering or sheltering structures) with Isaac, his son, and Jacob, his grandson, the inheritors together of the promise (the people who inherit together, joint heirs, those who have the inheritance, the assigned lot, the allotted-portion, together, co-heirs of the promise),
  - emphatically and specifically the same promise (the promise itself).

In truth, Abraham was waiting for the city having the foundations (he spent time waiting, as willingly reaching out from himself to receive or accept the town that is walled, fortified, providing protection to those dwelling within it, to be given to him by God, the city built with foundations that are put, placed, laid, set being fundamental under it whereby the city stands on top of them and is supported by them; this city would not be a movable structure like a tent),

of which city God is the…
- craftsman (skilled worker, the One Who is skillful or expert in the application of personal knowledge regarding His craftsmanship, trade, art, occupation, the artificer, technician, the One Who has the technique, the technical worker)
- and public-worker (the One Who works for and with the people belonging to the city).

[Reference: Genesis 12:6-8, 13:12-18, 17:8; Psalm 87:1; Matthew 13:55; Acts 7:2-5; Romans 8:17; I Corinthians 3:10-15; Galatians 3:18; Ephesians 2:20, 3:6; II Timothy 2:19; Hebrews 12:22; Revelation chapters 21 and 22, specifically 21:2, 3, 14 and 19.]

Verses 11 and 12:

^.11In belief – even Sarah herself barren, he received ability for a throwing-down of seed, even against (the) time of stature, since he led (his mind to regard) the (One) having promised believable; ^.12on-which-account also from one (man) having been made-dead², even these (seeds) were caused-to-become according as the stars of the heaven with multitude and as the sand of the sea, the (sand) innumerable.

Within the sphere of action of the belief that God communicated (as recorded in Genesis 17:19, 18:10 and 14) – …

even Sarah herself barren (emphatically this occurred while Abraham’s wife was sterile, she had not given birth to any child),

…Abraham received ability for a throwing-down of seed (he took the able-power, the capability that God gave him to use, which was with a view to casting down seed, referring to the male function of depositing sperm into the female, and including the female conceiving and giving birth as a result)…

even against the time of stature (emphatically this occurred aside-from the season of maturity in age, because physically both Abraham and Sarah were beyond the prime of life relative to his being virile and her being able to conceive and bear a child, see Genesis 17:17),

…since he led his mind to regard the One having promised believable (he took the initiative, caused it to be in his mind to view God Who was the One Who proclaimed, Who declared the message of His intention to Abraham, as being faithful, being trustworthy to perform what He said He would do to/for Abraham and Sarah). Abraham relied on the words of belief that God had spoken to him regarding this subjectdHej.

Also, it is interesting to note that Sarah’s name was changed from “Sarai” to “Sarah”, meaning “Princess” or “Royal lady” since nations and kings would come from her, as recorded in Genesis 17:15 and 16.

Verse 12 is a summary given from the viewpoint at the time of the writing of Hebrews, which was many years after the day of Pentecost (Acts chapter 2) when the gift of holy spirit was first made available to mankind. It is a view of what happened as a result of what Abraham did all those years before.

On account of this (what is written in verse 11 above) emphatically away from one man who was already made dead (as far as intercourse/reproduction were concerned when looked-at from the physical, fleshy, human point of view, see Romans 4:19-22), emphatically as a result these seeds were caused to become (they came to pass to be [some texts read “were born” as though the word “these” were masculine but it is neuter agreeing with “seed” from which came the seeds], these seeds were caused to become)…

according as the stars of the heaven with multitude (just as the stars in the constellations in the sky with fullness, a big quantity)
and as the sand of the sea ([some texts read “as the sand which is beside the lip of the sea”]),
- emphatically the sand innumerable (numberless, without number because of there being so much sand).

[Reference: Genesis 11:30, 13:16, 15:1-7, 17:15-19, 18:10-14, 21:1 and 2, 26:1-5, 28:13 and 14; Exodus 32:13; Isaiah 51:2; Acts 7:2-7; Romans chapter 4 and 9:7-9; Galatians 3:14 and 27-29, 4:22-31; Hebrews 2:16, 10:23.]

Verses 13-16:

^.13According to belief these all died not having received the promises but from-afar having seen and having greeted them, and having expressed-agreement that they are strangers and (temporary) residents on the land, ^.14for the (people) saying things-of-this-kind manifest that they seek-after a fatherland, ^.15and if indeed they remember that from which they came-out they used-to-have ever a time to bend-upwards, ^.16but now they reach-for a stronger, this is, a heavenly; on-which-account God is not ashamed-of them to be called their God, for He prepared a city for them.

All of these people died (Abraham, Isaac, and Jacob died; verses 8-11) in accordance with belief (they had lived their lives in conformity with and in proportion to the belief that God gave to them)…

not having received the promises (the proclamations, the declarations of God’s intentions did not come to pass during their lifetimes and therefore they did not receive the complete fulfillment of the things that were promised [some Greek texts have the verb “brought to themselves / obtained” instead of “received”)

…but contrary to not having received the promises, emphatically –

from a distance (far ahead of time) having seen them (they perceived these promises knowing them with their minds) and having greeted them (they saluted them, as a person draws a brother or a good friend close to himself),
and having expressed agreement (they said the same thing, spoke the same words, spoke agreement with, assented to the truth) that they are strangers (foreigners, they are people who do not belong) and temporary residents on the land (they are people from another land residing beside the natives on the earth),
for the people saying such things manifest (evidence, make it openly-seen as shining light on the subject, showing-forth) that they look for a fatherland (a location belonging to their father, their own native place, their homeland – in this case their Father being the only true God),
and if indeed they remember (call to their minds and have in memory) that land, city, fatherland from which they came out
- they used to have ever a time to bend-upwards (there was a period of time, a season, opportunity, an occasion for them to travel back to where they came from),
- but as it is in this case they reach for a stronger (as it stands, they stretch themselves out to attain, they reach at/after a land, city, fatherland that has comparatively more force with exerted power),
  - specifically a heavenly (a land, city, fatherland that pertains to the heavenly realm; ‘heaven’ literally refers to anywhere above the earth, but here it is used metaphorically referring to God's spirit realm, all that is upon and pertaining to heaven – God).

On account of this, God is not ashamed of them (God does not cause Himself to feel shame, to have the feeling or emotion of disgrace and guilt being sorry of/upon the following, as though it were improper, ignominious or dishonorable)…

to be called their God (theirs, the God belonging to them, the God of them; many times in the scriptures God is called the God of Abraham and the God of Isaac and the God of Jacob / Israel – this title was used to identify which God was being referred to; God Himself uses this phrase),

…for He prepared a city for them (God has made a city ready for them).

By using the word "ashamed," which normally is associated with the performance of some dishonorable or bad conduct, the writer emphasizes with this figure that in truth God is extremely honored and privileged to be called their God and in fact He prepared a city for them.

[Reference: Genesis 23:2-4, 25:8, 50:24; Exodus 2:24, 3:6, 15 and 16, 4:5, 32:13; I Kings 18:36; I Chronicles 29:18; II Chronicles 30:6; Matthew 22:23-33; John 8:56; Acts 3:13, 7:32; Galatians 4:26-28; Ephesians 2:13-22; Hebrews 13:14; Revelation chapters 21 and 22.]

Verses 17-19:

^.17In belief – he, being made-trial-of, offered² Isaac, even the (person) having accepted the promises used-to-offer the only-begotten, ^.18towards whom it was uttered-forth that “In Isaac seed will be called to you”, ^.19having calculated that even out-from dead-people God (is) able to raise (him) up, from-which he even brought him to-himself in a parable.

Within the sphere of action of the belief that God communicated – Abraham…

being made-trial-of (being tried, in the good sense of being put to the test in order for God to ascertain certain information regarding Abraham; the verb translated “being make trial of” is the same verb that can also be translated “to tempt” because it can be used in the good sense or in the bad sense, which in English has two different words in order to understand the meaning – here we know that it is used in the good sense because God is the One Who tested Abraham as recorded in Genesis chapter 22 and God does not tempt anyone to go against His Word, see James 1:13),

…(Abraham) offered and continues offered Isaac (Abraham brought/carried Isaac towards God, Isaac being the intended offering to be killed, and this truth has not changed; he did exactly what God told him to do in bringing his son Isaac to be offered to God)…

with emphasis Abraham,
- the person having accepted the promises (he had welcomed, willingly taken-up the promises to himself as a person would welcome, be readily receptive-of, embrace a beloved guest taking responsibility to perform all that was required of him),
used to offer the only-begotten (he spent time making the offering, it was not a 5-minute deal, he was offering his only-begotten son, Isaac, during that past time),
- towards whom (with a purposed reference to Isaac) it was uttered-forth that “In Isaac seed will be called to you” (God spoke to Abraham with reference to his son Isaac that seed will be called to Abraham within the sphere of action of Isaac, even though Abraham had a son named "Ishmael" by Hagar the servant-girl before he had Isaac),
having calculated (computed, reckoned, counted) that even out from among the dead-people God is able to raise him up (that God has the ability, the able-power, the capability to raise Isaac up alive from the rest of the dead-people after Abraham would have completed his offering killing him in the process; this corresponds to God’s initial promise in Genesis 3:15 regarding the Christ, the Messiah),

…from which fact with emphasis Abraham brought Isaac to-himself (he received, took and carried his son Isaac to/with himself whom he acquired from God as compensation or reward so as to preserve and take-care of him from that time onwards) – in a parable. Literally a “parable” means to throw something beside or alongside something else, but here it refers to the fact that Abraham received Isaac back from God alive, not a dead offering but alive, which was an illustration used to serve as a comparison to the Christ who would be resurrected. This comparison was in certain respects only, not taking the whole event literally in every detail because every detail would not be applicable to the comparison.

Regarding the word translated as “only-begotten” in verse 17, it is taken from the Greek word “monogenes” which literally means: an only genus born (the sole kind begotten, the only descendant born), as an only child of the parent(s), the single/unique offspring of its kind/genus, because the parent(s) have no other children. The only child is loved with deepest love, affection and tenderness by his/her parent(s), and that child would have the attributes, characteristics, etc, given to him/her by the parent(s).

With reference to Isaac, he was considered by God to be Abraham’s only begotten son, even though Ishmael had already been born to Abraham by Hagar (refer to Genesis 21:9-13, Galatians 4:22-31, and Romans 9:6-13 for details). With reference to Jesus Christ, he is the monogenes son relative to God his Father because Jesus is the only kind/genus of being who truly is the son of God. Jesus is the MONOGENES. This word emphasizes genus/kind. See Luke 9:38; John 1:14 and 18, 3:16; Romans 1:3 and 4; Hebrews 11:17; and I John 4:9.

[Reference: Genesis 21:12 and chapter 22; Acts 7:2-8; Romans 4:17-25, 9:6-9; Galatians 3:7-9, 16 and 19, 4:29.]

Verse 20:

^.20In belief – Isaac blessed Jacob and Esau also concerning (things) being about-to (come).

Within the sphere of action of the belief that God communicated – Isaac blessed Jacob and Esau (he spoke words that were good/well to and regarding his sons, and the effects of what he told them would come to pass because he spoke what God told him to speak; they would receive the effects of what he spoke which would be good for them; he blessed them) also…

concerning things being about-to come (about things that were on the point of happening, but had not yet happened at the time when he spoke about them to his sons).

When reading the record in Genesis chapter 27, you will notice that from the fleshly viewpoint it may seem that Isaac made a mistake – but Isaac did what he did in belief, even though afterwards he thought that he should have done it in a different way. However, what he spoke to Jacob and what he spoke to Esau were correct because it was done in belief. He spoke what God communicated to him to speak.

[Reference: Genesis 25:23 and chapter 27; Acts 7:6-8; Romans 9:10-16; Hebrews 12:16 and 17.]

Verse 21:

^.21In belief – Jacob, dying, blessed each of the sons of Joseph and he worshipped on the extremity of his rod.

Within the sphere of action of the belief that God communicated – Jacob…

during the time that he was dying,

…blessed each of the sons of Joseph (he spoke words that were good/well to and regarding the sons of Joseph, who were Manasseh and Ephraim, and the effects of what he told them would come to pass because he spoke what God told him to speak; they would receive the effects of what he spoke which would be good for them).

By using the word “each” (instead of “both” of two or “all” of many), it emphasizes each of the sons individually, particularly, singly, distinctly – each one received his own specific blessing. When reading the record in Genesis chapter 48, you will notice that from Joseph’s viewpoint and intention he thought that Jacob was making a mistake – but Jacob knew exactly what he was doing and told Joseph. What Jacob spoke to Ephraim and what he spoke to Manasseh were correct because it was done in belief. He spoke what God communicated to him to speak.

It is interesting to note here that in the papyrus P46 the original writing was “…blessed each of his sons, and he worshipped….” This indicates that not only does this verse refer to Manasseh and Ephraim whom Jacob considered as his sons, but also to his own sons: Reuben, Simon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin – from whom came the twelve tribes of Israel, the sons of Israel (referring to all of his descendants, sometimes called the children of Israel).

In belief…Jacob worshipped Joseph (he paid homage to him, he was obeisant towards Joseph, recognizing him as his superior regarding the specifics of what to do after Jacob’s death; he worshipped Joseph) down upon the extremity of his rod (the tip, top-end of Joseph’s rod, his scepter of authority and office; refer to Genesis 37:5-11 where Joseph told his family including Jacob about this many years previously when he received this information in a dream from God).

The name Israel was given by God via one of His angels to Jacob, the biological father of the twelve men forming the twelve tribes of Israel. “Jacob” means: supplanter, contender, organizer, the one who strives or wrestles to get goals accomplished via the natural realm. “Israel” means: the one who is strong with God, the one who strives or wrestles to receive God’s blessings, and who accomplishes God’s goals by doing God’s intention, allowing God to be his guide via God’s spirit realm – God commands, rules, and has authority over Israel. Refer to Genesis 32:27, 28, 35:10, and Hosea 12:3 and 4. The title “Israelites” (referring to the physical descendants of Jacob/Israel) may also include those who call themselves “Judeans.” The record in I Kings chapter 12 details the division of the nation of Israel into the 10 northern tribes (then referred to as Israel) and the 2 southern tribes of Judah and Benjamin (then referred to as Judah).

Part of what Israel (Jacob) told Joseph in Genesis 47:29 and 30 was to bury him in the burying-place of his fathers, not in Egypt. Also, part of what Israel (Jacob) told Joseph in Genesis 48:21 was that “God shall be with you, and bring you again unto the land of your fathers.”

[Reference: Genesis 15:13 and 14, 37:5-11, 47:29 – 49:33; Acts 7:6-16.]

Verse 22:

^.22In belief – Joseph, completing (his life), also remembered concerning the exodus of the sons of Israel and commanded concerning his bones.

Within the sphere of action of the belief that God communicated – Joseph…

during the time that he was completing his life (ending his life, before he died),
- also remembered (called to his mind and had in his memory, just as his father did) concerning the exodus of the sons of Israel (about the exit, way-out, the time of the departure of the descendants of Israel/Jacob from Egypt)
- and commanded concerning his bones (he charged, enjoined about his bones being taken out from Egypt and brought to the land of his fathers, just as his father did).

[Reference: Genesis 15:13 and 14, 48:21, 50:24-26; Exodus 13:19, 19:1; Acts 7:6-18.]

Verse 23:

^.23In belief – Moses, having been born, was hidden three-months by his fathers for-this-reason-that they saw the young-child (was) elegant and they were not caused-to-fear the arrangement of the king.

Within the sphere of action of the belief that God communicated – Moses…

having been born (after he was given birth to, brought forth),

…was hidden (concealed, with the idea of being protected) for a three-month period of time by his fathers (by the power of, from under the hand of his fathers, the instrumental agent being his fathers – here the word “fathers” is referring specifically to his biological father including his mother, see Exodus 3:6, and in the broader sense with reference to his forefathers who had lived in belief, such as Abraham, Isaac, Jacob, passing the belief that God had given to them on to their children)

on account of this reason that they saw (to the end of perceiving and knowing with their minds that) the young child was elegant (of the highest or superior quality, well-formed, classy, the best grade, good appearance – and this view was God’s viewpoint of Moses, see Acts 7:20, regarding which his parents had received information from God)
and they were not caused to fear the arrangement of the king (they were not made fearful, in terror, caused to be afraid of/by the ruler’s order, by what the Pharaoh of that time had arranged and put in order).

What happened – happened within the belief that God communicated to Moses’ parents.

[Reference: Exodus 1:8–2:10, 3:6; Acts 7:17-22. Other references to where the word “fathers” is used to include the mother is: Exodus 2:1-3; Acts 7:20; Ephesians 6:4; Colossians 3:21. Also, it may be interesting to read Romans 13:1-3(a) in light of which authority and arrangement God’s people are supposed to listen-to, believe what they say, and carry-out their instructions.]

Verses 24-26:

^.24In belief – Moses, having become great, denied to be said (as) Pharaoh’s daughters’ son, ^.25rather having chosen-for-himself to be-treated-badly-together with the people of God than to have a temporary enjoyment of sin, ^.26having led (his mind to regard) the reproach of the Christ greater wealth of the treasures of Egypt, for he used-to observe-away into the compensation-payment.

Within the sphere of action of the belief that God communicated – Moses…

having become great (after he was caused to become great, came to pass to be large in magnitude, rank, importance, etc, in a great position having grown-up within the Egyptian royal household),

…denied (disowned, negated, rejected) to be said as (to be called) Pharaoh’s daughters’ son…

rather having chosen for himself to be treated badly together with the people of God (more-so after he took to/for himself to have the Egyptians inflect badness on him in conjunction with God’s people, the sons/children of Israel at that time who were being treated in a manner which God did not want them to be treated by the Egyptians, thereby Moses separated himself off from other courses available to him)
- than to have a temporary enjoyment of sin (instead of holding the fruition of sin, receiving and using it, experiencing the ‘benefits’ of swerving from what God says, of missing the mark of the truth of God’s Word to him, but this enjoyment would last only for a limited occasion, it would have been temporal, towards a season of time, it would end),
having led before or in-front-of his mind (he took the initiative, went beforehand in his mind) to regard or view the reproach of the Christ greater wealth (the defamation, insult relative-to and pertaining-to the Messiah as being richness that is comparatively more great, larger in quantity and quality, magnitude and importance) of the treasures of Egypt (than or relative-to Egypt’s treasures; “treasures” refers to things laid-up in store, stored-up as in a thesaurus, in-storage),
- in truth, he used to observe away into the compensation-payment (during that past time Moses was looking-at, mentally-envisioning, being mentally-aware of and contemplating away from his physical location and experiences, with a view to and directed to the wage that would be given to him as the pay-back at a future time from God and the Christ, even though at that time he didn’t see the compensation payment with his physical eyes; refer to verse 6 above).

[Reference: Exodus 2:11; Acts 7:21-25; Romans 15:3; II Corinthians 4:7 and 18; Colossians 2:3; I Timothy 6:17; Hebrews 10:33 and 35, 13:13.]

Verse 27:

^.27In belief – he left-down Egypt, not having been caused-to-fear the rage of the king, for he was strong as seeing the Unseen (God).

Within the sphere of action of the belief that God communicated – Moses left-down Egypt (he left it remaining behind him as he proceeded on his assignment),

not having been caused-to-fear (not made to be fearful, in terror, caused to be afraid of/by)
- the rage of the king (the ruler’s intense passion or heated-outburst from his mind as a sudden flame from a burning fire).

In truth, Moses was strong (he persevered, continued with constant attendance) as seeing the Unseen God (as through he was perceiving the Unseen God with his eyes and understanding the object-of-sight, the Unseen God, in his mind's thoughts).

God cannot be perceived with the eyes of mankind so as to understand God in the mind's thoughts as a result of physical sight. God Who is Holy Spirit cannot be seen with the eyes of man, not even for an instant! However, Moses behaved strongly doing what God asked him to do in a manner as though he had seen Him.

[Reference: Exodus chapter 3 and 10:28–11:10, 12:29-51, 13:20-22, 14:13 and 14; Numbers 12:8; John 1:18; Colossians 1:15; I Timothy 1:17.]

Verse 28:

^.28In belief – he did² the Passover and the pouring of the blood in order that the (one) destroying may not lightly-touch the firstborns of them.

Within the sphere of action of the belief that God communicated – Moses did and continues to have-done (performed, made) the Passover and the pouring of the blood…

for the purpose and result that the one destroying (the one who ruins and slays, causes disaster with death, see Exodus 12:23) may not lightly-touch the firstborns of them (would not lightly or quickly touch and thus experience for his purpose of destroying the firstborn male sons and animals belonging to the people of Israel).

A few notes about the Passover:

During the old covenant times God instructed the children (sons, descendants) of Israel/Jacob regarding the Passover and the Feast of Unleavened Bread (refer to Exodus chapter 12). Usually the people would bake their bread with a small piece of leaven in it, but from the killing and offering in sacrifice of the Passover lamb and during the whole time of the Feast of Unleavened Bread they were not allowed to put any leaven in the dough to make their bread. All of this was a type (pattern) to God's people at that time that the promised seed would redeem and save them from the sin and its consequences as promised by God initially in Genesis 3:15.

Therefore, after the one true and complete sacrifice would be made (by the Messiah/Christ giving himself as the sacrifice receiving the right/just consequences of the sin and sins against the only true God), then God's people would no-longer need to offer any other sacrifice because nothing would need to be added-to or taken-away-from them in order to make them acceptable to God. They themselves would not at some future time be permanently killed and burned-up by God’s fire, as their physical sacrifices were when God accepted those physical sacrifices in their place so that they could stay alive. The true and complete Passover sacrifice, which would be offered once by the Christ, would permanently redeem and save them by making them new – as a new loaf of bread having already been raised-up and therefore not in need of any leaven to raise them up. They would at a future time-period be raised-up by the Christ and given new spiritual bodies. Of course, it is only the people who believed what God said and did who will actually receive the blessing.

[Reference: Exodus chapter 12; I Corinthians 5:7.]

Verse 29:

^.29In belief – they passed-through the Red Sea as by means of dry land, of which the Egyptians having taken trial were swallowed.

Within the sphere of action of the belief that God communicated – the Israelites passed through the Red Sea (in Hebrew this is the sea of reeds, full of water-plants) in comparison to crossing through dry land…

but when the Egyptians took a trial (made an attempt) of passing through the dry land, they were swallowed (the sea drank them down, engulfed them).

What happened – happened within the belief that God communicated to Moses.

[Reference: Exodus 14:15-31, 15:19.]

Verse 30:

^.30In belief – the city-walls of Jericho fell, having been encircled on seven days.

Within the sphere of action of the belief that God communicated – the city-walls (the fortification of the city) of Jericho fell down…

after these city-walls were encircled on (surrounded for) seven days.

This is referring to Joshua and the people of Israel walking around the city-walls of Jericho over a 7-day period of time, once for 6 days, and 7 times on the seventh day, blowing their trumpets. God had told Joshua what to do and what would happen as a result; then Joshua told the people what to do – and they all did what God said regarding this situation.

What happened – happened within the belief that God communicated to Joshua.

[Reference: Joshua 5:13–6:21.]

Verse 31:

^.31In belief – Rahab the female-fornicator was not destroyed-together with the (people) having disbelieved, having accepted the scoping-people with peace.

Within the sphere of action of the belief that God communicated – Rahab the female-fornicator was not destroyed (she did not cause herself to be destroyed, to be utterly ruined, completely lost away from God) in conjunction with the people who disbelieved (those who had actively un-believed, did not have faith-in God, did not trust what they had heard about God and what He was doing for and with the descendants of Israel; what they heard is recorded in Joshua 2:10 and 11; [some Greek texts have the verb “un-persuaded” instead of “disbelieved”]; Rahab was not destroyed),

having accepted (after she had welcomed, received to herself, willingly taken) the scoping people (the spies, scouts, those who were sent to look intensely at the city of Jericho, as a target, to closely watch and view the city)
- with peace (with tranquil harmony without strife).

A “female fornicator” refers to a prostitute, one who sells herself to partake in sexual relations with another in order to receive payment for it; she sells herself and does what the other says so as to receive a reward from her "partner." Rahab had been a prostitute and this was how she came to be known as ‘Rahab the prostitute’. However, when she heard about Joshua and the people of Israel and how God was protecting them, etc, she did what she did as described here in verse 31 (refer to Joshua chapter 2 for details). She had accepted the spies into her house as guests with peace and requested them to save herself and her family as payment in return.

Joshua gave specific instructions that Rahab and her family were to be saved (see Joshua 6:17 and 22).

[Reference: Joshua chapter 2, 6:17 and 22-25; Matthew 21:31.]

Verses 32-38:

^.32And what yet may I say? – for the time will fail me telling concerning Gideon, Barak, Samson, Jephthah, both David and Samuel and the prophets, ^.33who by means of belief contested-against kingdoms, worked righteousness, attained promises, fenced-in (the) mouths of lions, ^.34quenched (the) ability of fire, fled (the) mouths of (the) sword, were caused-to-be-able on weakness, were caused-to-become strong in war, leaned others’ enclosures, ^.35women received their dead-people out-from resurrection, but other-people were beaten-to-death not having accepted-towards-themselves the loosening in order that they may attain a stronger resurrection, ^.36but different-people received trial of derisions and whippings, but yet of bonds and prison, ^.37they were stoned, were sawn, died in murder of sword, went-around in sheepskins, in goat skins, being caused-to-lack, being pressured, being badly-treated – ^.38of whom the world used-to not be worthy, wandering on desert-places and mountains and caves and the openings of the earth.

Also, what else should I still say (is there something in addition that I might lay out in this writing)? In truth, the chronological time will fail me (leave me, run-out or dry-up for me, there’s not enough time for me) telling (narrating, going-through, relating in detail) concerning…

Gideon (Judges chapters 6-8),
Barak (Judges chapters 4 and 5),
Samson (or ‘Sampson’; Judges chapters 13-16),
Jephthah (Judges chapters 11 and 12 ),
- both David (I Samuel 16:10 and following through chapter 31; II Samuel chapters 1-24; I Kings chapter 1 and 2:1-11; I Chronicles chapters 11-29; the Book of Psalms; Acts 2:29-31)
- and Samuel (I Samuel chapters 1 and following to 25:1)
- and the prophets (also the other prophets who lived throughout the old covenant times; these prophets were people who spoke-forth God's words as directed by God concerning the past, present and/or future to others),

...who…

…by means of belief (through the information that God made known to them to have confidence-in with assured certainty and surety; belief was interposed between the action that initiated their progress and the resulting accomplishment of their actions, such as the following)…

contested against kingdoms (they conflicted with and overcame kings and their territories, rulers’ royal dominions, including what was going on within those kingdoms such as idolatry, etc, and sometimes this contesting included any wrongdoings going-on among the people of Israel),
worked righteousness (they expended their energy producing justice, justness, what was right/just from God's point of view),
attained promises (they hit-the-mark that they intended to reach, they achieved their goal, which was the fulfillment of certain promises that God had proclaimed to them; God had declared the message of His own intention regarding certain things to them and these promises came to pass during their lifetimes),
fenced-in the mouths of lions (they stopped, shut-up, hedged-in, enclosed so as to inhibit the lions from using their mouths),
quenched the ability of fire (they put-out, extinguished the able-power, the capability that fire has),
fled the mouths of the sword (they put themselves in flight from the edges of the sword and thus escaped; the ‘sword’ refers to a knife used for slaughter, cutting or slicing its way through obstacles; here we should notice that God’s Word says that they fled by means of belief – not through fear or anything else),
were caused to be able on weakness (they were given ability, were provided with able-power, capability in the presence of their own physical or mental feebleness, infirmness),
were caused to become strong in war (they came to pass to be physically and inherently strong during times of battle),
leaned others’ enclosures (they inclined, bowed, bent the encampments belonging to other people, they collapsed them),
women received their dead-people out-from resurrection (women took members of their families who had died back physically alive after they were resurrected from being dead; this kind of resurrection was temporary because those who were resurrected received their fleshy bodies with its soul/breath life again and so they died at a later time and remain dead until the future resurrection of Revelation 20:12 and 13),
but other people were beaten-to-death (they were beaten with clubs, etc, while they were tied and stretched on a round frame like a drum until they died)
- not having accepted towards themselves the loosening (after they had not welcomed release from it, they did not subjectively receive, did not willingly accept the opportunity to be loosened from those situations even though it may have been available to them on the condition that they would reject God and the belief that God gave them to believe [some Greek texts read “redemption” instead of “loosening”])
- for the purpose and result that they may attain a stronger resurrection (that they would obtain, as hitting the target with an arrow, a resurrection that has comparatively more force with exerted-power than being allowed to live at that time by those who were beating them; the stronger resurrection refers to the resurrection that will occur at a future time when these old covenant believers will be resurrected by God via the Lord Jesus Christ and they will receive their new permanent spiritual bodies with its holy spirit-life, see Revelation 20:12 and 13),
but different people received trial (they were tried, tempted by causing them to experience attacks) of derisions (being played-with, mocked like children, toyed-with) and whippings (scourgings, floggings),
but yet (and still, in addition) of bonds and prison (being bound in bands and imprisonment, watched and guarded),
they were stoned (hit with stones),
were sawn (they were cut in two),
died in murder of sword (they died because of being wrongfully killed by the use of a sword, many were beheaded),
went-around in sheepskins, in goat skins (they traveled on their journeys wearing skins because it was not available for them to buy the normal type of clothing either because of lack of means or being outcast from society – or this may refer to the fact that they were forced to wear the skins of sheep and goats, which when worn without these skins or hides first being dried would constrict on their bodies causing them to suffocate being unable to breath, etc),
being caused to lack (to be in want, deficient, made to fall-short or come-behind others in something),
being pressured (caused to be compressed, afflicted, pressed-upon or being squeezed, whether physical or mental or spiritual),
being badly-treated (having badness inflicted on them)…

…of whom the world used-to not be worthy (the world including its inhabitants during that past time was continuing not to be of equal-value to them, the world was not of like-worth with the people who lived their lives by means of the belief that God made known to them)…

while they were wandering (going from one place to another place, having no fixed abode, moving about) on desert places (desolate, uninhabited areas, in solitude) and mountains (hills) and caves (caverns) and the openings (holes, fissures, cracks) of the earth.

Details covering the above events are recorded throughout the old covenant writings from Genesis onwards including Matthew, Mark, Luke, and John.

[Reference: Judges 14:6, 16:21-31; I Samuel 17:34-58; I Kings 17:17-24, 18:4, 19:1-18; II Kings 4:1-37; II Chronicles 24:20-22, 36:16; Psalm 15:2; Isaiah chapter 6; Jeremiah chapter 1, and 20:2, 26:20-24, 38:6; Daniel chapters 3 and 6; Matthew 23:37, and chapters 26 and 27; Acts 2:25-36, 3:24, 10:35, 13:20-22, 14:19; I Corinthians chapter 15; II Corinthians 11:23-28; Ephesians 6:16; Hebrews 4:7.]

Verses 39 and 40:

^.39And all (of them) having been witnessed-of by means of the belief did not bring-to-themselves the promise of God, ^.40having observed-towards some stronger-thing concerning us, in order that they may not be made-complete without us.

In addition, all of these people (Gideon, Barak, Samson, Jephthah, David and Samuel and the prophets referred to in verses 32-38 above)…

having been borne witness to (they were attested to) by means of the belief (through the belief that God communicated)

…did not bring-to-themselves the promise of God (did not receive/take and carry with themselves God’s promise; during their lifetime they did not acquire what God promised to them as compensation or reward so as to preserve and take-care of what they would receive from that time onwards)…

having observed towards some stronger-thing concerning us (they looked, mentally-envisioned, were mentally-aware of and able to contemplate, towards the certain thing which has comparatively more force with exerted-power about us)…

…for the purpose and result that they may not be made complete without us (they would not be caused to reach and arrive at their ending-issue without us, they would not be made perfect apart from us, they would not arrive at their ultimate state of completeness separately from us).

Verses 39 and 40 above is the translation from the papyrus P46. However, many texts read as follows: ^.39And all (of them) having been witnessed-of by means of the belief did not bring the promise to-themselves, ^.40God having observed-beforehand some stronger-thing concerning us, in order that they may not be made-complete without us.

Those who were witnessed of who lived during the old covenant times are those who lived before the time when the permanent gift of holy spirit was made available on the day of Pentecost recorded in Acts chapter 2. This gift of holy spirit (the spirit of Christ being within God’s people) was part of the promise that God had told them about, and all who live today who believe regarding the Lord Jesus Christ (see Romans 10:8-10) receive the gift of holy spirit (refer to Colossians 1:27). However, the full completeness of God’s promise has not occurred yet – the full completeness for all old covenant and new covenant people who believe God’s belief will come to pass when we will all be living with God and the Lord Jesus Christ in their presence and we receive new spiritual bodies. This is our hope, as Paul writes about throughout this writing. Hebrews 12:1 and 2 continues along these lines.

Belief is the substance of matters being hoped, the proof of matters not being observed (verse 1 above) – but in the future we will observe what we hope for now, because God will bring it to pass by means of our Lord Jesus Christ.

[Reference: Genesis 3:15; Psalm 37:13, Acts chapter 2; I Corinthians chapter 15; II Corinthians 5:7; I Thessalonians 4:13-17; Hebrews 1:6, 2:5, 3:6, 4:1 and 9, 6:4, 5, 11 and 17-20, 7:19, 8:6, 9:15 and 23-28, 10:23 and 34-39, 12:1 and 2; I Peter 1:3-13; Revelation chapters 20-22. Note: verbs with a superscript 2 (²) immediately following them indicate the "perfect" tense - details are provided in the "Relevant Notes" link of this study.]

Hebrews Chapter 12