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.
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. |
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πλείονα | a more excellent |
Parse: Adjective, Accusative Feminine Singular, Comparative Root: πολύς Sense: greater in quantity. |
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θυσίαν | sacrifice |
Parse: Noun, Accusative Feminine Singular Root: θυσία Sense: a sacrifice, victim. |
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Ἅβελ | Abel |
Parse: Noun, Nominative Masculine Singular Root: Ἅβελ Sense: the second son of Adam, murdered by his brother Cain. |
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παρὰ | than |
Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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Κάϊν | Cain |
Parse: Noun, Accusative Masculine Singular Root: Κάϊν Sense: the first born of Adam, and slew his brother, Abel. |
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προσήνεγκεν | offered |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: προσφέρω Sense: to bring to, lead to. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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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. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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δίκαιος | righteous |
Parse: Adjective, Nominative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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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. |
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δώροις | gifts |
Parse: Noun, Dative Neuter Plural Root: δῶρον Sense: a gift, present. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἀποθανὼν | having died |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀποθνῄσκω Sense: to die. |
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ἔτι | still |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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λαλεῖ | he speaks |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
Greek Commentary for Hebrews 11:4
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]
For the phrase see Hebrews 9:14. [source]
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]
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]
Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17. [source]
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]
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
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]
Rend. “than Abel.” Comp. Hebrews 11:4, where Abel himself speaks. [source]
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]
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]
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]
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]
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]
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]
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]
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]
“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]
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]