Hebrews / Chapter 11

Hebrews 11

40 verses • SBL Greek New Testament 3 traditions available

Translator's Introduction

What This Chapter Is About

Hebrews 11 is the celebrated 'Faith Hall of Fame,' a sweeping survey of Old Testament figures who lived and acted by faith. The chapter opens with a definition of faith (verse 1), then moves chronologically from Abel through Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, and a compressed catalogue of judges, kings, and prophets. Each example demonstrates that faith is not passive belief but active trust that shapes decisions, risks everything, and looks beyond present reality to future promise. The chapter concludes with the sobering note that none of these heroes received what was promised — God had planned something better, so that they would not be made perfect apart from the community of faith that includes the present audience.

What Makes This Chapter Remarkable

The definition in verse 1 has shaped Christian theology for two millennia. The chapter functions as a narrative commentary on the entire Old Testament, selecting episodes that demonstrate the faith principle. The faith of women is specifically noted (Sarah, Rahab, the mothers of verse 35). The catalogue of unnamed sufferers in verses 35-38 is among the most harrowing passages in the Bible. The final twist — that these heroes are not complete without the present audience — transforms a historical survey into a pastoral appeal.

Translation Friction

The attribution of faith to Sarah (verse 11) is textually disputed — some manuscripts make Abraham the subject. The assertion that Moses 'considered the reproach of Christ greater wealth than the treasures of Egypt' (verse 26) applies Christian categories to a pre-Christian figure. We render the text as written and note the interpretive framework. The compressed catalogue of verses 32-38 covers centuries in a few sentences.

Connections

The chapter draws on Genesis 4 (Abel), Genesis 5 (Enoch), Genesis 6-9 (Noah), Genesis 12-25 (Abraham and Sarah), Genesis 27 (Isaac), Genesis 48-49 (Jacob), Genesis 50 (Joseph), Exodus 1-14 (Moses), Joshua 2-6 (Rahab and Jericho), and dozens of Judges, Kings, and Prophets passages. The 'cloud of witnesses' in 12:1 refers back to this entire catalogue. The 'something better' of verse 40 echoes the 'better' theme throughout Hebrews. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Sperandarum substantia rerum (the substance of things hoped for) became the definitive Western definition of faith. Substantia (substance, underlying reality) implies that faith is not mere opinion or... (2 notable Vulgate renderings in this chapter) See the [Vulgate Hebrews](/vulgate/hebrews). The Joseph Smith Translation includes a significant revision for this chapter: Faith chapter — expanded The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime.... JST footnote at Hebrews 11:1: Definition of faith as 'the substance of things hoped for' — 'assurance' language introduced or strengthened See the [JST notes](/jst/hebrews).

Hebrews 11:1

Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων.

Now faith is the reality of things hoped for, the proof of things not seen.

KJV Now faith is the substance of things hoped for, the evidence of things not seen.

Notes & Key Terms 2 terms

Key Terms

ὑπόστασις hypostasis
"reality" — substance, reality, assurance, foundation, confidence, being

The same word used in 1:3 ('exact expression of his being') and 3:14 ('original confidence'). Here it describes what faith does: it makes future hope present and real. Faith is the substance in which hope becomes tangible.

ἔλεγχος elegchos
"proof" — proof, conviction, evidence, reproof, demonstration

A legal term for evidence that proves a case. Faith provides the inner conviction that what cannot be seen is nonetheless real and certain.

Translator Notes

  1. The Greek hypostasis ('reality, substance, assurance, foundation') in this context means not merely subjective confidence but the substantial reality that gives content to hope. Faith is the present reality of what is hoped for, not mere wishful thinking. The word elegchos ('proof, conviction, evidence') means the inner conviction that unseen realities are real — faith functions as evidence in the court of the soul. Together, hypostasis and elegchos define faith as the capacity to live as though the unseen promises are already substantial and proven.

Latin Vulgate (Jerome, 384 CE)

"Now faith is the substance of things hoped for, the argument/evidence of things not seen"

Sperandarum substantia rerum (the substance of things hoped for) became the definitive Western definition of faith. Substantia (substance, underlying reality) implies that faith is not mere opinion or hope but gives real substance to what is hoped for. Argumentum non apparentium (evidence/argument of things not appearing) makes faith a form of evidence — not blind but a rational ground for conviction about the unseen.

Joseph Smith Translation (Footnotes)doctrinal

Definition of faith as 'the substance of things hoped for' — 'assurance' language introduced or strengthened

The JST footnote revises the famous faith definition, adjusting 'substance' (Greek: hypostasis) to provide a more active or forward-looking definition. Restoration scripture (Alma 32) develops a seed-growth model of faith that the JST revision here aligns with.

Hebrews 11:2

ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι.

For by this the people of old received commendation.

KJV For by it the elders obtained a good report.

Notes & Key Terms

Translator Notes

  1. The phrase hoi presbyteroi ('the elders, the people of old') refers to the Old Testament figures about to be catalogued. The passive emartyrēthēsan ('received testimony, were commended') indicates that God himself bore witness to their faith — the verb martyreō ('to testify, to bear witness') runs through the chapter as a refrain.
Hebrews 11:3

Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι.

By faith we understand that the ages were formed by the word of God, so that what is seen was not made from things that are visible.

KJV Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

Notes & Key Terms

Translator Notes

  1. Before cataloguing the faith of specific individuals, the author grounds faith in creation itself. The phrase tous aiōnas ('the ages') is the same word from 1:2 — the entire framework of time and space. The declaration that the visible came from the invisible (eis to mē ek phainomenōn to blepomenon gegonenai) asserts that the most fundamental reality is unseen — creation itself rests on the invisible word of God. Faith, which trusts the unseen (verse 1), thus aligns with the deepest structure of reality.
Hebrews 11:4

Πίστει πλείονα θυσίαν Ἅβελ παρὰ Κάϊν προσήνεγκεν τῷ θεῷ, δι' ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ, καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ.

By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God himself commending him by accepting his gifts. And through his faith, though he died, he still speaks.

KJV By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

Notes & Key Terms

Translator Notes

  1. The catalogue begins with Abel (Genesis 4:1-16). The adjective pleiona ('more, greater, better') does not specify what made Abel's sacrifice superior — Genesis does not explain it either. The author attributes the difference to faith. The phrase apothanōn eti lalei ('though he died, he still speaks') is a powerful conclusion — Abel's faith outlived his murder. The 'speaking' may refer to his blood crying from the ground (Genesis 4:10) or to the ongoing testimony of his example.
  2. [TCR Cross-Reference] Echoes Genesis 4:3-10. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Hebrews 11:5

Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός· πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηται εὐαρεστηκέναι τῷ θεῷ.

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

KJV By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

Notes & Key Terms

Translator Notes

  1. Enoch's translation (Genesis 5:21-24) is described with the verb metatethē ('was transferred, was removed') — the same root used in 7:12 for the 'change' of priesthood. The Septuagint of Genesis 5:24 reads 'Enoch pleased God' (euarestēkenai tō theō) where the Hebrew reads 'Enoch walked with God.' The author works from the Septuagint text. The verb 'was not found' (ouch hēurisketo) echoes Genesis 5:24 — Enoch simply disappeared.
  2. [TCR Cross-Reference] This verse quotes Genesis 5:24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 11:6

χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι· πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.

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

KJV But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Notes & Key Terms

Translator Notes

  1. This verse generalizes from Enoch's example to a universal principle. Two beliefs are necessary: that God exists (hoti estin, 'that he is') and that he rewards seekers (misthapodotēs ginetai, 'he becomes a rewarder'). The word ekzētousin ('earnestly seek, diligently search for') implies more than casual interest — it describes active, sustained pursuit. The word misthapodotēs ('rewarder') appears only here in the New Testament and connects to 10:35 (the 'great reward' of confidence) and 11:26 (the 'reward' Moses looked to).

Latin Vulgate (Jerome, 384 CE)

"But without faith it is impossible to please God"

Sine fide impossibile est placere Deo (without faith it is impossible to please God) became an axiom of Western soteriology. The verse was used to argue against the salvific value of works done without faith (Augustinian tradition) and against the possibility of salvation outside the Christian faith (extra ecclesiam nulla salus).

Hebrews 11:7

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, δι' ἧς κατέκρινεν τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.

By faith Noah, being warned by God about events yet unseen, acted with reverent caution and constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.

KJV By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

Notes & Key Terms

Translator Notes

  1. Noah's faith (Genesis 6-9) exemplifies the definition of verse 1 — he acted on things 'not yet seen' (mēdepō blepomenōn). The word eulabētheis ('having acted with reverent caution, having reverenced') describes motivated obedience rooted in awe, not paralyzing fear. Noah's ark-building was itself an act of judgment — his obedience condemned the disobedient world by contrast. The phrase 'righteousness that comes by faith' (tēs kata pistin dikaiosynēs) connects to Habakkuk 2:4 and Paul's language in Romans.
  2. [TCR Cross-Reference] Draws on Genesis 6:13-22. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Genesis 6-9. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  4. [TCR Cross-Reference] Draws on Habakkuk 2:4. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:8

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται.

By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance, and he went out not knowing where he was going.

KJV By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Notes & Key Terms

Translator Notes

  1. Abraham's faith (Genesis 12:1-4) is the paradigmatic case in the chapter, receiving the most extended treatment (verses 8-19). The participle kaloumenos ('when he was called, while being called') suggests he obeyed during the calling — immediately, without delay. The phrase mē epistamenos pou erchetai ('not knowing where he was going') captures the essence of Abrahamic faith: obedience without complete information, trusting the caller rather than the destination.
  2. [TCR Cross-Reference] References Genesis 12:1-4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:9

Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς·

By faith he lived as a stranger in the land of promise, as in a foreign country, dwelling in tents with Isaac and Jacob, co-heirs of the same promise.

KJV By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

Notes & Key Terms

Translator Notes

  1. The verb parōkēsen ('lived as a stranger, sojourned') means Abraham never owned the promised land — he lived in it as a resident alien. The tents (skēnais) are concrete symbols of impermanence. The three generations sharing the same condition — Abraham, Isaac, and Jacob all dwelling in tents — demonstrates that the promise was not fulfilled in their lifetimes. They were synklēronomōn ('co-heirs, joint inheritors') of a promise they never saw completed.
Hebrews 11:10

ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός.

For he was looking forward to the city that has foundations, whose architect and builder is God.

KJV For he looked for a city which hath foundations, whose builder and maker is God.

Notes & Key Terms

Translator Notes

  1. Abraham's tent-dwelling was not aimlessness but anticipation. He looked for a permanent city (polin, with foundations — themelious) in contrast to his temporary tents (without foundations). The two titles for God — technitēs ('architect, designer, craftsman') and dēmiourgos ('builder, creator, maker') — distinguish design from construction. God both designed and built the permanent city. This city will be identified in 12:22 and 13:14 as the heavenly Jerusalem.
Hebrews 11:11

Πίστει καὶ αὐτὴ Σάρρα στεῖρα δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον.

By faith Sarah herself received power to conceive, even though she was past the age, since she considered faithful the one who had promised.

KJV Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Notes & Key Terms

Translator Notes

  1. The text is debated: some manuscripts and scholars read Abraham as the subject, with Sarah mentioned parenthetically. The SBLGNT includes 'Sarah herself' (autē Sarra) as the subject, which we follow. Despite her initial laughter (Genesis 18:12-15), Sarah ultimately trusted God's promise. The phrase para kairon hēlikias ('past the time of age') is a euphemism for post-menopausal. The reason for her faith: she considered God 'faithful' (piston) — the same word applied to Christ in 2:17 and 3:2.
  2. [TCR Cross-Reference] Quotes Genesis 18:11-14. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 11:12

διὸ καὶ ἀφ' ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει καὶ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ ἀναρίθμητος.

Therefore from one man, and him as good as dead, there were born descendants as many as the stars of heaven and as innumerable as the sand on the seashore.

KJV Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

Notes & Key Terms

Translator Notes

  1. The phrase nenekrōmenou ('as good as dead') describes Abraham's advanced age — his body was effectively dead with respect to reproductive capacity (cf. Romans 4:19). The imagery of stars (Genesis 15:5) and sand (Genesis 22:17) represents the two great covenant promises of innumerable offspring. The contrast between the one dead man and the countless descendants demonstrates the power of God's promise working through faith.
  2. [TCR Cross-Reference] Draws on Genesis 15:5. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Genesis 22:17. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:13

Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς.

All these died in faith without having received what was promised, but they saw it and greeted it from a distance, and they acknowledged that they were strangers and exiles on the earth.

KJV These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

Notes & Key Terms

Translator Notes

  1. This is the first of two summary statements (the second is verses 39-40). The patriarchs died mē labontes tas epangelias ('not having received the promises') — they died with the promise unfulfilled. Yet they 'saw' (idontes) the fulfillment from afar and 'greeted' (aspasamennoi) it — like travelers who spot their destination on the horizon and wave to it. The self-identification as 'strangers and exiles' (xenoi kai parepidēmoi) quotes Genesis 23:4 and 47:9. Their impermanence on earth testified to the permanence of their heavenly hope.
  2. [TCR Cross-Reference] References Genesis 23:4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:14

οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν.

For people who speak in this way make it clear that they are seeking a homeland.

KJV For they that say such things declare plainly that they seek a country.

Notes & Key Terms

Translator Notes

  1. The word patrida ('homeland, fatherland') is the place of origin, the place where one belongs. By calling themselves strangers on earth, the patriarchs revealed that earth was not their home — they were seeking their true homeland elsewhere.
Hebrews 11:15

καὶ εἰ μὲν ἐκείνης ἐμνημόνευον ἀφ' ἧς ἐξέβησαν, εἶχον ἂν καιρὸν ἀνακάμψαι·

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

KJV And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.

Notes & Key Terms

Translator Notes

  1. Abraham could have returned to Mesopotamia — it was physically possible. The fact that he did not proves that his 'homeland' was not an earthly place. The verb emnēmoneuon ('were remembering, were thinking of') in the imperfect tense suggests sustained thought — if they had kept thinking of their origin, they could have gone back. Their forward orientation proved their faith was in the unseen future, not the visible past.
Hebrews 11:16

νῦν δὲ κρείττονος ὀρέγονται, τοῦτ' ἔστιν ἐπουρανίου. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ θεὸς θεὸς ἐπικαλεῖσθαι αὐτῶν· ἡτοίμασεν γὰρ αὐτοῖς πόλιν.

But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.

KJV But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

Notes & Key Terms

Translator Notes

  1. The word kreittōnos ('better') is the signature adjective of Hebrews for the final time in this chapter. The statement 'God is not ashamed to be called their God' (ouk epaischynetai autous ho theos theos epikaleisthai autōn) echoes Exodus 3:6 ('I am the God of Abraham') — God voluntarily binds his name to these faith-filled sojourners. The 'city' (polin) recalls verse 10 and will be identified in 12:22 as the heavenly Jerusalem.
  2. [TCR Cross-Reference] Quotes Exodus 3:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 11:17

Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος καὶ τὸν μονογενῆ προσέφερεν, ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,

By faith Abraham, when he was tested, offered up Isaac; and he who had received the promises was in the act of offering his only son,

KJV By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,

Notes & Key Terms

Translator Notes

  1. The Aqedah, the binding of Isaac (Genesis 22), is the supreme test of faith. The perfect tense prosenēnochen ('has offered') indicates a completed act, while the imperfect prosepheren ('was offering') describes the ongoing process — Abraham was in the act of sacrificing when God intervened. The word monogenē ('only, unique, one and only') emphasizes that Isaac was irreplaceable — the entire promise line depended on him.
  2. [TCR Cross-Reference] Draws on Genesis 22:1-10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:18

πρὸς ὃν ἐλαλήθη ὅτι Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα,

Of whom it was stated, That in Isaac will your seed be called:.

KJV Of whom it was said, That in Isaac shall thy seed be called:

Notes & Key Terms

Translator Notes

  1. Quoting Genesis 21:12. The paradox is sharp: God promised descendants through Isaac, then commanded Isaac's sacrifice. Abraham's faith held both realities simultaneously — the promise and the command — trusting that God could reconcile what appeared irreconcilable.
  2. [TCR Cross-Reference] References Genesis 21:12 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:19

λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο.

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

KJV Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

Notes & Key Terms

Translator Notes

  1. The verb logisamenos ('having reckoned, having considered') describes rational faith — Abraham calculated that if God promised descendants through Isaac and demanded Isaac's death, then God must be able to raise the dead. The phrase en parabolē ('figuratively, in a parable, as a type') indicates that Abraham's receiving Isaac back was a figure or type of resurrection — Isaac's near-death and restoration prefigured the death and resurrection of Christ.
Hebrews 11:20

Πίστει καὶ περὶ μελλόντων εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἠσαῦ.

Through faith Isaac blessed Jacob and Esau regarding what was still to happen.

KJV By faith Isaac blessed Jacob and Esau concerning things to come.

Notes & Key Terms

Translator Notes

  1. Isaac's faith (Genesis 27) is demonstrated in his blessing, which spoke of future realities he could not see. Even though the blessing was obtained through deception, Isaac recognized it as binding and prophetic (Genesis 27:33). The order 'Jacob and Esau' (rather than Esau and Jacob, the birth order) reflects the reversal that was God's intention from the beginning (Genesis 25:23).
  2. [TCR Cross-Reference] This verse quotes Genesis 27:27-29 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Genesis 25:23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 11:21

Πίστει Ἰακὼβ ἀποθνῄσκων ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησεν καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ.

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

KJV By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

Notes & Key Terms

Translator Notes

  1. Jacob's faith (Genesis 48) was exercised at death — crossing his hands to give the greater blessing to the younger son Ephraim rather than Manasseh, trusting God's choice over natural order. The detail of worshiping while leaning on his staff comes from Genesis 47:31 (LXX), where the Hebrew 'bed' (mittah) was read as 'staff' (matteh) by the Septuagint translators. The author follows the Septuagint.
  2. [TCR Cross-Reference] Quotes Genesis 48:15-16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Genesis 47:31. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 11:22

Πίστει Ἰωσὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσεν καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο.

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

KJV By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

Notes & Key Terms

Translator Notes

  1. Joseph's faith (Genesis 50:24-25) looked beyond his own death to the future exodus. His command about his bones — that they be carried out of Egypt — was a concrete expression of faith in God's promise to bring Israel to the promised land. He refused to be permanently buried in Egypt because he believed Israel's future lay elsewhere. The word exodou ('exodus, departure') here refers to the departure from Egypt.
  2. [TCR Cross-Reference] Draws on Genesis 50:24-25. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:23

Πίστει Μωϋσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως.

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

KJV By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.

Notes & Key Terms

Translator Notes

  1. Moses's parents (Exodus 2:1-3) acted in faith by defying Pharaoh's decree to kill all Hebrew male infants. The word asteion ('beautiful, fine, elegant') is the same word used in the Septuagint of Exodus 2:2 and in Acts 7:20 ('beautiful before God'). They saw something in the child that gave them courage to risk their lives. The phrase ouk ephobēthēsan ('they were not afraid') echoes the courage demanded of faith throughout the chapter.
  2. [TCR Cross-Reference] References Exodus 2:2-3 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:24

Πίστει Μωϋσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ,

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

KJV By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

Notes & Key Terms

Translator Notes

  1. Moses's personal faith now takes over from his parents' faith. The verb ērnēsato ('refused, denied, rejected') describes a deliberate choice — he actively turned away from royal privilege and identity. The phrase megas genomenos ('having become great/grown up') marks the transition from childhood to adult decision-making.
Hebrews 11:25

μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ θεοῦ ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν,

He chose to suffer alongside the people of God rather than enjoy the fleeting pleasures of sin.

KJV Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Notes & Key Terms

Translator Notes

  1. The verb synkakoucheisthai ('to suffer with, to be mistreated alongside') emphasizes solidarity — Moses chose shared suffering over solitary comfort. The phrase proskairin apolausin hamartias ('temporary enjoyment of sin') does not deny that sin offers pleasure, but qualifies it as proskairos — 'for a season, temporary, fleeting.' The comparison between lasting suffering with God's people and fleeting pleasure through sin mirrors the audience's own choice.
Hebrews 11:26

μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν.

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

KJV Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

Notes & Key Terms

Translator Notes

  1. The phrase ton oneidismon tou Christou ('the reproach of Christ') is striking: the author reads Moses's suffering as participation in Christ's reproach — a suffering that belongs to the Messiah and is shared by all who follow him across all eras. The verb apeblepen ('was looking away toward') describes a focused gaze that looks past the present to fix on the future. The misthapodosian ('reward, recompense') is the same word from 10:35 and 11:6.
Hebrews 11:27

Πίστει κατέλιπεν Αἴγυπτον μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως· τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν.

By faith he left Egypt, not fearing the king's anger, for he endured as one who sees the invisible God.

KJV By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Notes & Key Terms

Translator Notes

  1. Whether this refers to Moses's flight after killing the Egyptian (Exodus 2:14-15) or the exodus itself is debated. The phrase mē phobētheis ton thymon tou basileōs ('not fearing the king's anger') better fits the exodus, since Exodus 2:14 says Moses 'was afraid.' The concluding phrase ton aoraton hōs horōn ('seeing the unseen one') is a paradox that encapsulates the chapter's entire message: faith sees what is invisible. The verb ekartērēsen ('he endured, he held firm') appears only here in the New Testament.
  2. [TCR Cross-Reference] Draws on Exodus 2:14-15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:28

Πίστει πεποίηκεν τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν.

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

KJV Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

Notes & Key Terms

Translator Notes

  1. Moses's faith in instituting the Passover (Exodus 12) meant trusting that lamb's blood on the doorframes would protect against death — an extraordinary act of faith in the invisible. The word proschysin ('sprinkling, pouring') refers to the application of blood to the doorposts and lintel. The olothreuōn ('the destroyer') is the death-dealing agent of God's judgment, distinct from God himself.
  2. [TCR Cross-Reference] References Exodus 12:21-23 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:29

Πίστει διέβησαν τὴν Ἐρυθρὰν Θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι κατεπόθησαν.

By faith the people crossed the Red Sea as if on dry land, but when the Egyptians attempted to do so, they were drowned.

KJV By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

Notes & Key Terms

Translator Notes

  1. The faith here is corporate — the people (implied subject) crossed together. The phrase hōs dia xēras gēs ('as through dry ground') from Exodus 14:21-22. The Egyptians' attempt to cross using the same path failed — the distinction between the two groups was faith, not technique. The verb katepothēsan ('were swallowed up, were drowned') is vivid — the sea consumed them.
  2. [TCR Cross-Reference] Echoes Exodus 14:21-29. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Hebrews 11:30

Πίστει τὰ τείχη Ἰεριχὼ ἔπεσαν κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας.

By faith the walls of Jericho fell after they had been encircled for seven days.

KJV By faith the walls of Jericho fell down, after they were compassed about seven days.

Notes & Key Terms

Translator Notes

  1. The conquest of Jericho (Joshua 6) required faith expressed through obedience to an absurd military strategy — marching around a city for seven days. The walls fell not by siege engines but by faith and divine power. The passive kyklōthenta ('having been encircled') emphasizes the action of faithful obedience.
  2. [TCR Cross-Reference] This verse quotes Joshua 6:12-20 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 11:31

Πίστει Ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασιν δεξαμένη τοὺς κατασκόπους μετ' εἰρήνης.

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

KJV By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Notes & Key Terms

Translator Notes

  1. Rahab (Joshua 2) is the second Gentile woman in the faith catalogue (after the implied inclusion of non-Israelite women among the mothers). Her designation as hē pornē ('the prostitute') is not sanitized — the text preserves her identity while celebrating her faith. The rest of Jericho is described as apeithēsasin ('the disobedient/unbelieving'), connecting disobedience and unbelief as in 3:18-19. Her faith was expressed in action: she welcomed (dexamenē) the spies.
  2. [TCR Cross-Reference] Quotes Joshua 2:1-21. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 11:32

Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν,

And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets —

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

Notes & Key Terms

Translator Notes

  1. The author shifts to a rapid catalogue, acknowledging that the full account of faith would take longer than the letter allows. The names are not in chronological order (Gideon precedes Barak in Judges; Samson follows both; Jephthah precedes Samson). The arrangement may be deliberate, grouping by type or significance rather than timeline. The move from individuals to 'the prophets' (tōn prophētōn) signals a transition to categories of faith-action.
  2. [TCR Cross-Reference] Draws on Judges 6:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 11:33

οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων,

Indeed, who by way of faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,.

KJV Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

Notes & Key Terms

Translator Notes

  1. The compressed catalogue begins with triumphant deeds. 'Conquered kingdoms' may refer to Joshua, David, or the judges. 'Administered justice' (eirgasanto dikaiosynēn) applies to all righteous rulers. 'Obtained promises' refers to partial fulfillments (though the ultimate promise remained outstanding, verse 39). 'Shut the mouths of lions' alludes to Daniel in the lions' den (Daniel 6:22).
  2. [TCR Cross-Reference] References Daniel 6:22 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 11:34

ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρης, ἐδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων.

They quenched raging fires, escaped death by the sword. Their weakness was turned to strength. They became powerful in battle and routed foreign armies.

KJV Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

Notes & Key Terms

Translator Notes

  1. More triumphant deeds: 'quenched fire' alludes to Shadrach, Meshach, and Abednego (Daniel 3). 'Escaped the sword' may refer to David fleeing Saul or Elijah fleeing Jezebel. 'Made strong out of weakness' (edynamōthēsan apo astheneias) is the pattern of divine reversal — Gideon, Samson, Hezekiah's recovery from illness. 'Put foreign armies to flight' summarizes the judges and the Maccabean resistance.
  2. [TCR Cross-Reference] Echoes Daniel 3. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Hebrews 11:35

ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν·

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

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

Notes & Key Terms

Translator Notes

  1. The tone shifts dramatically at the middle of this verse. 'Women received their dead by resurrection' alludes to the widow of Zarephath (1 Kings 17:17-24) and the Shunammite woman (2 Kings 4:17-37). Then the catalogue turns dark: 'others were tortured' (etympanisthēsan, literally 'beaten on a drum' — stretched on a rack or wheel and beaten to death). They refused release (apolytrōsin — the same word used for Christ's 'redemption' in 9:15) because they sought a 'better resurrection' (kreittōnos anastaseōs) — not temporary resuscitation but permanent, eschatological resurrection.
  2. [TCR Cross-Reference] This verse quotes 1 Kings 17:17-24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes 2 Kings 4:17-37 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

Hebrews 11:36

ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς·

Others endured mocking and flogging, and even chains and imprisonment.

KJV And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:

Notes & Key Terms

Translator Notes

  1. The catalogue of suffering continues. Mocking (empaigmōn) may allude to the prophets ridiculed for their messages. Flogging (mastigōn) recalls Jeremiah's treatment (Jeremiah 20:2). Chains and imprisonment point to Joseph (Genesis 39:20), Micaiah (1 Kings 22:27), and Jeremiah (Jeremiah 37:15-16).
  2. [TCR Cross-Reference] Quotes Jeremiah 20:2. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Genesis 39:20. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  4. [TCR Cross-Reference] Quotes 1 Kings 22:27. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  5. [TCR Cross-Reference] Quotes Jeremiah 37:15-16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

Hebrews 11:37

ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι,

They were stoned, they were sawn in two, they were killed with the sword. They went about in sheepskins and goatskins, destitute, afflicted, mistreated —

KJV They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

Notes & Key Terms

Translator Notes

  1. The violence escalates: stoning (Zechariah son of Jehoiada, 2 Chronicles 24:21; Naboth, 1 Kings 21), sawing in two (tradition holds Isaiah was sawn in two by Manasseh), death by sword (1 Kings 19:10, Uriah the prophet in Jeremiah 26:23). Then the catalogue shifts to deprivation: sheepskins and goatskins as clothing (Elijah's mantle, 1 Kings 19:13, 2 Kings 1:8), destitution, affliction, mistreatment. Some manuscripts include epeirasthēsan ('they were tested/tempted') between 'sawn in two' and 'killed with the sword.'
  2. [TCR Cross-Reference] Draws on 2 Chronicles 24:21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on 1 Kings 21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  4. [TCR Cross-Reference] Draws on 1 Kings 19:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  5. [TCR Cross-Reference] Draws on Jeremiah 26:23. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  6. [TCR Cross-Reference] Draws on 2 Kings 1:8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

Hebrews 11:38

ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς.

(Of whom the present age was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the world.

KJV (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.

Notes & Key Terms

Translator Notes

  1. The parenthetical judgment 'of whom the world was not worthy' (hōn ouk ēn axios ho kosmos) is one of the most powerful interjections in the New Testament. The world rejected these people, but the author reverses the judgment: it was the world that was unworthy of them. Their hiding in deserts, mountains, and caves recalls Elijah (1 Kings 19:9), David (1 Samuel 22:1), and the Maccabean resisters (1 Maccabees 2:29-30).
  2. [TCR Cross-Reference] References 1 Kings 19:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References 1 Samuel 22:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

Hebrews 11:39

Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν,

And all these, though commended through their faith, did not receive what was promised,

KJV And these all, having obtained a good report through faith, received not the promise:

Notes & Key Terms

Translator Notes

  1. The second summary statement (cf. verse 13). The martyrēthentes ('commended, attested, testified about') returns the chapter to its opening refrain (verse 2). The stunning admission: ouk ekomisanto tēn epangelian ('they did not receive the promise'). Despite all their faith, suffering, and triumph, the ultimate promise remained unfulfilled in their lifetimes. The reason follows in verse 40.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

Hebrews 11:40

τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.

God after provided some better thing for us, that they without us should not be appointed perfect.

KJV God having provided some better thing for us, that they without us should not be made perfect.

Notes & Key Terms

Translator Notes

  1. The chapter's final verse is its theological climax. God had 'provided something better' (kreitton ti problepsamenou) for the present generation — the fulfillment in Christ that the Old Testament heroes could only anticipate. The phrase 'apart from us they would not be made perfect' (hina mē chōris hēmōn teleiōthōsin) means the old covenant saints and the new covenant community complete each other. The perfection (teleiōsis) that Hebrews has argued for throughout the letter is corporate — it requires the full company of the redeemed across all ages. The 'cloud of witnesses' of 12:1 awaits the arrival of the present audience to complete the assembly.

Joseph Smith Translation (Footnotes)eschatological

OT saints cannot be made perfect without NT saints — communal perfection revised

The JST footnote revises this statement about the communal nature of perfection across dispensations, which is a key text for LDS temple and genealogical work. The revision clarifies the inter-generational dependency of salvation.

Joseph Smith Translation (Appendix)theological

The JST expands the conclusion of Hebrews 11, the great 'faith chapter,' which in the KJV ends with the observation that the faithful of old did not receive the promised fulfillment in their lifetime. Smith's revision adds language about the nature of the resurrection these faithful ones obtained and elaborates the doctrine that the 'better resurrection' mentioned in verse 35 refers to a celestial inheritance. The expansion also adds explanatory material about why God required these witnesses to wait — framing it as part of a providential plan in which earlier saints and later saints are completed together.

The JST expansion connects to the LDS doctrine of degrees of glory and the differing resurrections associated with each (cf. JST 1 Corinthians 15:40 in this appendix and D&C 76).

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