The Meaning of Hebrews 11:4 Explained

Hebrews 11:4

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.

YLT: by faith a better sacrifice did Abel offer to God than Cain, through which he was testified to be righteous, God testifying of his gifts, and through it, he being dead, doth yet speak.

Darby: By faith Abel offered to God a more excellent sacrifice than Cain, by which he obtained testimony of being righteous, God bearing testimony to his gifts, and by it, having died, he yet speaks.

ASV: By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh.

KJV Reverse Interlinear

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  {5625;2980:5719}. 

What does Hebrews 11:4 Mean?

Study Notes

righteous
Hebrews 11:4 ; Hebrews 11:7 ; Romans 10:10 .
righteousness
Righteousness here, and in the passages which refer to Romans 10:10 , means that righteousness of God which is judicially reckoned to all who believe on the Lord Jesus Christ; believers are the righteous.
(See Scofield " Romans 3:21 ") .

Verse Meaning

The readers could identify with Abel because Hebrews , too, had a better sacrifice. Those who based their hope of God"s acceptance on an inferior sacrifice, as in Judaism, would experience disappointment, as Cain did.
By the way, what made Abel"s offering superior to Cain"s was evidently its being an offering of the "firstlings" (first-born) and its including the "fat" ( Genesis 4:4). Ancient Near Easterners commonly held that a deity deserved the first of whatever Prayer of Manasseh , beast, or crop brought forth. The fat likewise represented the best part of an animal offering. Abel"s offering shows the respect he gave God as worthy of the best whereas Cain"s offering, as Moses described it in Genesis 4 , indicates that he did not so reverence God. [1]
"The general tenor of Scripture indicates that the superior quality of Abel"s offering derived from the integrity of his heart rather than from the nature of the offering itself. This is the clear implication of Genesis 4:7, where the Lord says to Cain, "If you do what is right, will you not be accepted?"" [2]
". . . what gave Abel"s offering greater value was his faith, not the fact that it was an animal sacrifice." [3]
Faith must inspire any worship that God will accept. Even though Abel died long ago, he still speaks to us, through the scriptural record, and so challenges us to continue to worship (show reverence for) God by believing His promises.

Context Summary

Hebrews 11:1-10 - Faith's Triumphs From Abel To Abraham
Faith is the sixth sense. It makes us as sure of unseen or future things, which we know about only through the divine Word, as we are of things which we can see and touch. When we are aware of the reality of these things, we naturally take them into account when we act. Rothschild laid the foundation of his fortune because he had news that the battle of Waterloo had been won, a day before anyone else in Britain. That fact enabled him to buy up all the depressed money-shares, which rose with marvelous buoyancy as soon as the news was universally disseminated. Faith does this for us!
Noah built the ark because he believed that the flood would befall. Abraham left his country because he realized that Canaan would be his. The pilgrims and martyrs of all the ages have been derided by their companions, who would have acted similarly if only they had looked with faith into the unseen. And God never fails such. He always bears witness with His gifts. [source]

Chapter Summary: Hebrews 11

1  What faith is
6  Without faith we cannot please God
7  The examples of faithfulness in the fathers of old time

Greek Commentary for Hebrews 11:4

A more excellent sacrifice [πλειονα τυσιαν]
Literally, “more sacrifice” (comparative of πολυς — polus much). For this rather free use of πλειων — pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα — para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω — martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη — emarturēthē personal construction of δικαιος — dikaios (predicate nominative after ειναι — einai) agreeing with the subject of εμαρτυρητη — emarturēthē (cf. Romans 1:22, ειναι σοποι — einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω — martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω — apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
Abel offered unto God [Ἄβελ προσήνεγκεν τῷ θεῷ]
For the phrase see Hebrews 9:14. [source]
A more excellent sacrifice [πλείονα θυσίαν]
Greater in value in God's eyes. For πλείων in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; Luke 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lünemann justly remarks, such an interpretation accentuates unduly a purely external feature. [source]
By which he obtained witness [δι ἧς ἐμαρτυρήθη]
Lit. was witnessed to, as Hebrews 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Hebrews 11:2, and probably from Hebrews 11:7, although the relation there is somewhat different. [source]
Righteous [δίκαιος]
Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17. [source]
God testifying of his gifts [μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ]
Defining more specifically the general was witnessed to. God bore witness by his acceptance of the gifts. Ἐπὶ marks the fact on which the witness was based. [source]
Yet speaketh [ἔτι λαλεῖ]
Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yetwith λαλεῖ speakethnot with being dead, in the logical sense, “even being dead,” as Romans 3:7. [source]

Reverse Greek Commentary Search for Hebrews 11:4

Hebrews 5:9 And being made perfect [καὶ τελεωθεὶς]
Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philemon 2:8; his obedience extended even unto death. [source]
Hebrews 12:24 Than that of Abel [παρὰ τὸν Ἄβελ]
Rend. “than Abel.” Comp. Hebrews 11:4, where Abel himself speaks. [source]
Hebrews 12:23 Spirits of just men made perfect [πνεύμασι δικαίων]
The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις , not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40. [source]
Hebrews 12:2 The author and finisher of our faith [τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Hebrews 11:2 The elders obtained a good report [ἐμαρτυρηθήσαν οἱ πρεσβύτεροι]
The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν , lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8, Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1as a comprehensive justification of it. [source]
Hebrews 12:1 Therefore [τοιγαρουν]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω — echontes perikeimenon). Literally, “having (περικειμενον — echontes present active participle of περικειμαι — echō) lying around us” (νεπος μαρτυρων — perikeimenon present middle participle of Νεπελη — perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες — nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται — Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι — martures here are not mere spectators (αποτιτημι — theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα — apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω — apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος — ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν — enegkein class="normal greek">ευ — pherō) like περιιστημι — phortos class="normal greek">τρεχωμεν — baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω — tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης — eu well, and τον προκειμενον ημιν αγωνα — periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι — trechōmen). Present active volitive subjunctive of ημιν — trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
Hebrews 12:24 To Jesus [Ιησου]
This great fact is not to be overlooked (Philemon 2:10.). He is there as Lord and Saviour and still “Jesus.” The mediator of a new covenant As already shown (Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15) and now gloriously consummated. To the blood of sprinkling As in Hebrews 9:19-28. Than Abel Accusative as in Hebrews 1:4. Better Comparative of καλος — kalos Abel‘s blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. [source]
Hebrews 12:23 To the general assembly [πανηγυρει]
Old word (from πας — pas and αγυρισ αγειρω — aguris class="normal greek">Πανηγυριζω — ageirō). Here only in N.T. αγγελων — Panēgurizō occurs in Isaiah 66:10 for keeping a festal holiday. Possibly to be connected with εκκλησιαι πρωτοτοκων — aggelōn though not certain. Church of the firstborn (εκκλησια — ekklēsiāi prōtotokōn). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus 4:22). The word απογεγραμμενων εν ουρανοις — ekklēsia here has the general sense of all the redeemed, as in Matthew 16:18; Colossians 1:18; Ephesians 5:24-32, and equivalent to the kingdom of God. Who are enrolled in heaven (απογραπω — apogegrammenōn en ouranois). Perfect passive participle of κριτηι τεωι παντων — apographō old verb to write off, to copy, to enroll as in Luke 2:1, Luke 2:3, Luke 2:5 (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke 10:20; Philemon 1:27; Philemon 3:20; Philemon 4:3; Revelation 13:8, etc.). To God the Judge of all (τετελειωμενων — kritēi theōi pantōn). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. Made perfect (τελειοω — teteleiōmenōn). Perfect passive participle of teleioō perfected at last (Hebrews 11:40). [source]
Hebrews 8:1 In the things which we are saying [επι τοις λεγομενοις]
Locative case of the articular present passive participle of λεγω — legō after επι — epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.” The chief point Neuter singular of the adjective κεπαλαιος — kephalaios (from κεπαλη — kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary). Such an high priest As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 He is himself a better priest than Aaron In this resumé (κεπελαιον — kephelaion) the author gives the pith (κεπαλαιον — kephalaion) of his argument, curiously enough with both senses of κεπαλαιον — kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) The better covenant, Hebrews 8:7-13. (2) The better sanctuary, Hebrews 9:1-12. [source]
1 John 3:12 Slew [εσπαχεν]
First aorist active indicative of σπαζω — sphazō old verb, to slay, to butcher, to cut the throat (Latin jugulare) like an ox in the shambles, in N.T. only here and Rev (Revelation 5:6, Revelation 5:9, Revelation 5:12, etc.).Wherefore? (χαριν τινοσ — charin tinos̱). “For the sake of what?” Post-positive preposition (Ephesians 3:1, Ephesians 3:14) except here. The interpretation of the act of Cain (Genesis 4:8.) is an addition to the narrative, but in accord with Hebrews 11:4. Jealousy led to murder. [source]
1 John 3:12 Wherefore? [χαριν τινοσ]
“For the sake of what?” Post-positive preposition (Ephesians 3:1, Ephesians 3:14) except here. The interpretation of the act of Cain (Genesis 4:8.) is an addition to the narrative, but in accord with Hebrews 11:4. Jealousy led to murder. [source]
Jude 1:11 Went [επορευτησαν]
First aorist passive (deponent) indicative of πορευομαι — poreuomai the way of Cain Locative case οδωι — hodōi Cain is Jude‘s fourth example. Not in 2 Peter, but in Hebrews 11:4; 1 John 3:11. From Genesis 4:7.Ran riotously (εχεχυτησαν — exechuthēsan). First aorist passive indicative of εκχεω — ekcheō to pour out, “they were poured out,” vigorous metaphor for excessive indulgence. But it is used also of God‘s love for us (Romans 5:5).In the error of Balaam The fifth example in Jude. In 2 Peter also (2 Peter 2:15). Either locative case (in) or instrumental (by). Πλανη — Planē (in Peter also) is the common word for such wandering (Matthew 24:4., etc.).Perished (απωλοντο — apōlonto). Second aorist middle (intransitive) of απολλυμι — apollumi the gainsaying of Korah (τηι αντιλογιαι του Κορε — tēi antilogiāi tou Kore). Again either locative or instrumental. The word αντιλογια — antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]

What do the individual words in Hebrews 11:4 mean?

By faith a more excellent sacrifice Abel than Cain offered - to God through which he was testified to be righteous bearing witness to the gifts of him - God and it having died still he speaks
Πίστει πλείονα θυσίαν Ἅβελ παρὰ Κάϊν προσήνεγκεν τῷ Θεῷ δι’ ἧς ἐμαρτυρήθη εἶναι δίκαιος μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ Θεοῦ καὶ αὐτῆς ἀποθανὼν ἔτι λαλεῖ

Πίστει  By  faith 
Parse: Noun, Dative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
πλείονα  a  more  excellent 
Parse: Adjective, Accusative Feminine Singular, Comparative
Root: πολύς  
Sense: greater in quantity.
θυσίαν  sacrifice 
Parse: Noun, Accusative Feminine Singular
Root: θυσία  
Sense: a sacrifice, victim.
Ἅβελ  Abel 
Parse: Noun, Nominative Masculine Singular
Root: Ἅβελ  
Sense: the second son of Adam, murdered by his brother Cain.
παρὰ  than 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
Κάϊν  Cain 
Parse: Noun, Accusative Masculine Singular
Root: Κάϊν  
Sense: the first born of Adam, and slew his brother, Abel.
προσήνεγκεν  offered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: προσφέρω  
Sense: to bring to, lead to.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  to  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
ἐμαρτυρήθη  he  was  testified 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δίκαιος  righteous 
Parse: Adjective, Nominative Masculine Singular
Root: δίκαιος  
Sense: righteous, observing divine laws.
μαρτυροῦντος  bearing  witness 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
δώροις  gifts 
Parse: Noun, Dative Neuter Plural
Root: δῶρον  
Sense: a gift, present.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἀποθανὼν  having  died 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀποθνῄσκω  
Sense: to die.
ἔτι  still 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
λαλεῖ  he  speaks 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.