Hebrews 11:37

Hebrews 11:37 in Multiple Translations

Berean Standard Bible BSB

They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.

King James Version 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;

American Standard Version ASV

they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated

Bible in Basic English BBE

They were stoned, they were cut up with knives, they were tested, they were put to death with the sword, they went about in sheepskins and in goatskins; being poor and in pain and cruelly attacked,

Free Bible Version FBV

Some were stoned, cut in pieces, tempted, killed by the sword. Some dressed in sheepskins and goatskins: destitute, oppressed, and mistreated.

Geneva Bible 1599 GNV

They were stoned, they were hewen asunder, they were tempted, they were slaine with the sworde, they wandred vp and downe in sheepes skinnes, and in goates skinnes, being destitute, afflicted, and tormented:

Young's Literal Translation YLT

they were stoned, they were sawn asunder, they were tried; in the killing of the sword they died; they went about in sheepskins, in goatskins — being destitute, afflicted, injuriously treated,

World English Bible WEB

They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheep skins and in goat skins; being destitute, afflicted, ill-treated—

Noah Webster Bible WBS

They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins, and goat-skins; being destitute, afflicted, tormented;

Douay-Rheims 1899 DRV

They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:

Translation for Translators T4T

Some of those believers were stoned to death {People killed some of those believers by throwing stones at them}. Others were cut completely in two. Others were killed with swords. Others of these people who trusted God wandered around the land wearing garments made only of skins from sheep and goats. They did not have any money. They were continually oppressed and tormented {People continuously oppressed them and tormented them}.

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Berean Amplified Bible — Hebrews 11:37

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Hebrews 11:37 Interlinear (Deep Study)

BIB

GRK ελιθασθησαν επρισθησαν επειρασθησαν εν φονω μαχαιρας απεθανον περιηλθον εν μηλωταις εν αιγειοις δερμασιν υστερουμενοι θλιβομενοι κακουχουμενοι

ελιθασθησαν lithazō G3034 to stone Verb-API-3P

επρισθησαν prizō G4249 to saw (in two) Verb-API-3P

επειρασθησαν peirazō G3985 to test/tempt: tempt Verb-API-3P

εν en G1722 in/on/among Prep

φονω phonos G5408 murder Noun-DSM

μαχαιρας machaira G3162 sword Noun-GSF

απεθανον apothnēskō G599 to die Verb-2AAI-3P

περιηλθον perierchomai G4022 to go around Verb-2AAI-3P

εν en G1722 in/on/among Prep

μηλωταις mēlōtē G3374 sheepskin Noun-DPF

εν en G1722 in/on/among Prep

αιγειοις aigeios G122 goat's Adj-DPN

δερμασιν derma G1192 leather Noun-DPN

υστερουμενοι hustereō G5302 to lack Verb-PPP-NPM

θλιβομενοι thlibō G2346 to press on Verb-PPP-NPM

κακουχουμενοι kakoucheō G2558 to torment Verb-PPP-NPM

Greek Word Study

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Greek Word Reference — Hebrews 11:37

ελιθασθησαν lithazō G3034 "to stone" Verb-API-3P

To stone means to throw stones at someone, often as a form of punishment. In the Bible, Jesus was almost stoned by the crowd in John 10:31-31.

Definition: λιθάζω (λίθος), [in LXX (before ἐν λίθοις): 2Ki.16:6 16:13 (סָקַל pi.)* ;] __1. to throw stones (Arist., Polyb., al.). __2. = λιθοβολέω (LXX, NT), to pelt with stones, to stone: with accusative of person(s), Jhn.8:6 10:31-31 11:8, Act.14:10; pass., Act.5:26, 2Co.11:25, Heb.11:37 (see DB, Art., " Crimes and punishments," and cf. κατα-λιθάζω).† (AS)

Usage: Occurs in 8 NT verses. KJV: stone See also: 2 Corinthians 11:25; John 10:31; Hebrews 11:37.

επρισθησαν prizō G4249 "to saw (in two)" Verb-API-3P

To saw something in two, as in cutting through it, is the meaning of this word, used in Hebrews 11:37.

Definition: πρίζω = πρίω, [in LXX: Amo.1:3, Da TH Su 1:59 * ;] to saw, saw asunder (= π. δίχα, Thuc., iv, 100): pass, Heb.11:37 (cf. δια-πρίω).† (AS)

Usage: Occurs in 1 NT verses. KJV: saw asunder See also: Hebrews 11:37.

επειρασθησαν peirazō G3985 "to test/tempt: tempt" Verb-API-3P

To test or tempt someone means to try to get them to do something, either good or bad. In the Bible, God sometimes tests people, like Abraham in Genesis 22, to see if they will obey Him.

Definition: πειράζω poët. and late prose form of πειράω, which see, [in LXX for נָסָה pi. ;] __1. to make proof of (Hom.). __2. to try, attempt (Luc., Polyb., with inf. (see M, Pr., 205; B1., § 69, 4), Act.9:26 16:7 24:6. __3. In LXX and NT, like Heb. נָסָה, with accusative of person(s), to test, try, prove; __(a) in a good sense : Jhn.6:6, 2Co.13:5, Heb.11:17, Rev.2:2; esp. of trials and af6ictions sent or permitted by God (Gen.22:1, Exo.20:20, Wis.3:5, al.), 1Co.10:13, Heb.2:18 4:15 11:17, 37, Rev.3:10; __(b) in a bad sense (Apoll. Rhod., 3, 10): of the attempts made to ensnare Jesus in his speech, Mat.16:1 19:3 22:18, 35 Mrk.8:11 10:2 12:15, Luk.11:16, Jhn.8:6; of temptation to sin, to tempt, Jas.1:13-14 (see Hort, in l), Gal.6:1, Rev.2:10; esp. of temptations of the devil, Mat.4:1, 3 Mrk.1:13, Luk.4:2, 1Co.7:5, 1Th.3:5; ὁ πειράζων, the tempter, Mat.4:3, 1Th.3:5; __(with) in bad sense also (Exo.17:2, 7, Num.14:22, al.), of distrustful testing, trying or challenging of God: Act.15:10, 1Co.10:9 (WH, mg., ἐξεπείρασαν), Heb.3:9; τ. πνεῦμα Κυρίου, Act.5:9 (of. ἐκ-πειράζω).† SYN.: δοκιμάζω, q.v (AS)

Usage: Occurs in 35 NT verses. KJV: assay, examine, go about, prove, tempt(-er), try See also: 1 Corinthians 7:5; John 8:4; Hebrews 2:18.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

φονω phonos G5408 "murder" Noun-DSM

Murder refers to the act of intentionally killing someone, as seen in Mark 15:7 and Romans 1:29. It is considered a serious sin and crime in the Bible.

Definition: φόνος, -ου, ὁ [in LXX for דָּם, פֶּה, etc. ;] murder, slaughter: Mrk.15:7, Luk.23:19, 25, Act.9:1, Rom.1:29; φ. μαχαίρης (cf. Exo.17:13, al.), Heb.11:37; pl., Mat.15:19, Mrk.7:21, Rev.9:21.† (AS)

Usage: Occurs in 10 NT verses. KJV: murder, + be slain with, slaughter See also: Acts 9:1; Mark 7:21; Hebrews 11:37.

μαχαιρας machaira G3162 "sword" Noun-GSF

The Greek word for a short sword or dagger, used in the Bible for a knife or sword. It appears in Matthew 26:47 and John 18:10, describing a weapon used by Jesus' disciples.

Definition: μάχαιρα, -ης (Att.. -ας; see WH, App., 1568; ΒΙ., § 7, 1), ἡ, [in LXX chiefly for חֶרֶב; also for מַאֲכֶלֶת, etc. ;] __1. (in Hom., al.) a large knife or dirk, for sacrificial purposes (Gen.22:6, 10, Jdg.19:20 A). __2. a short sword or dagger (as disting. from ῥομφαία, a large broad sword and ξίφος, a straight sword for thrusting): Mat.26:47 ff., Mrk.14:43, 47-48, Luk.22:36 ff., Jhn.18:10-11 Act.16:27, Heb.11:37, Rev.6:4 13:10, 14; στόμα μαχαίρης (as in Heb. חֶרֶב פֶּה, Gen.34:26, al.), the edge of the sword: Luk.21:24, Heb.11:34; μ. δίστομος, Heb.4:12; ἀναιρεῖν μαχαίρῃ, Act.12:2; τὴν μ. φορεῖν, Rom.13:4. Metaphorical, Mat.10:34 (opposite to εἰρήνη), Rom.8:35; μ. τοῦ πνεῦματος, Eph.6:17.† (AS)

Usage: Occurs in 26 NT verses. KJV: sword See also: Acts 12:2; Mark 14:43; Hebrews 4:12.

απεθανον apothnēskō G599 "to die" Verb-2AAI-3P

To stop living, or pass away, as seen in John 6:50 and Romans 8:13. It can be a natural death or a spiritual one.

Definition: ἀπο-θνῄσκω, [in LXX chiefly for מוּת ;] to die: of natural death, Mrk.5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mat.26:35, Jhn.12:33, Heb.10:28, al.; of spiritual death, Jhn.6:50, Rom.8:13, al.; with dative ref., Rom.6:2, 10 14:7, 8, Gal.2:19; accusative, ὅ, Rom.6:10; before ἐν, Mat.8:32, Jhn.8:21, 24 1Co.15:22, Heb.11:37, Rev.14:13; before ὑπέρ, περί, Jhn.11:50, 51 18:14, Rom.5:6-8 14:15, 1Co.15:3, 2Co.5:15, 1Th.5:10, 1Pe.3:18; ἀπό, Col.2:20; ἐκ, Rev.8:11; figuratively, 1Co.15:31 (cf. συν-αποθνήσκω, and V. Milligan, NTD, 258f.; DCG, i, 791b; Cremer, 286; MM, see word; on the perfective force of this verb, M, Pr., 112, 114; and on the distinction bet. present and aor., ib. 113 f.). (AS)

Usage: Occurs in 99 NT verses. KJV: be dead, death, die, lie a-dying, be slain (X with) See also: 1 Corinthians 8:11; Jude 1:12; Hebrews 7:8.

περιηλθον perierchomai G4022 "to go around" Verb-2AAI-3P

To go around or stroll, sometimes aimlessly, as seen in Acts 19:13 and 1 Timothy 5:13. This word can also mean to vacillate or veer.

Definition: περι-έρχομαι [in LXX chiefly for סָבַב ;] to go about (as an itinerant): Act.19:13 28:13 (περιελόντες, WH, R, mg.), Heb.11:37; τ. οἰκίας, from house to house: 1Ti.5:13.† (AS)

Usage: Occurs in 4 NT verses. KJV: fetch a compass, vagabond, wandering about See also: 1 Timothy 5:13; Acts 28:13; Hebrews 11:37.

εν en G1722 "in/on/among" Prep

μηλωταις mēlōtē G3374 "sheepskin" Noun-DPF

A sheepskin, mentioned in Hebrews 11:37 as what some prophets wore. It was a simple garment made from a sheep's skin.

Definition: μηλωτή, -ῆς, ἡ (μῆλον, a sheep or goat) [in LXX for אַדֶּרֶת, 3Ki.19:13 19:19, 4Ki.2:8 2:13-14 * ;] a sheepskin: Heb.11:37.† (AS)

Usage: Occurs in 1 NT verses. KJV: sheepskin See also: Hebrews 11:37.

εν en G1722 "in/on/among" Prep

αιγειοις aigeios G122 "goat's" Adj-DPN

This word refers to something that belongs to a goat, like its hair or skin. It is used in Hebrews to describe the prophets who were persecuted. The word is derived from the Greek word for goat.

Definition: αἴγειος (WH, -γιος), -α, -ον (αἶξ, a goat), [in LXX for עֵז ;] of a goat: Heb.11:37 (MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: goat See also: Hebrews 11:37.

δερμασιν derma G1192 "leather" Noun-DPN

This word refers to the skin or hide of animals, like the leather used to make clothes or shoes, as seen in Hebrews 11:37.

Definition: δέρμα, -τος, τό (δέρω), [in LXX for עוֹר ;] the skin, hide of beasts: ἐν αἰγίοις δ., Heb.11:37.† (AS)

Usage: Occurs in 1 NT verses. KJV: skin See also: Hebrews 11:37.

υστερουμενοι hustereō G5302 "to lack" Verb-PPP-NPM

To lack means to fall short or be inferior, as seen in Hebrews 4:1 and 2 Corinthians 11:5, where it refers to coming short of God's promise or being inferior to others.

Definition: ὑστερέω, -ῶ (ὕστερος), [in LXX for חָסֵר, חָדַל etc. ;] to come late, be behind (opposite to προτερέω, φθάνω; with genitive of thing(s), for; with genitive of person(s), later than). Metaphorical, __1. of persons, __(a) absol., to come short, fail: Heb.4:1; before ἀπό, Heb.12:15.; __(b) with genitive of person(s), to come short of, be inferior to: 2Co.11:5; οὐδέν (in nothing, in no respect), 2Co.12:11; __(with) with reference to things, to come short (of ), be in want (of ): with accusative of thing(s), Mat.19:20 (Sir.51:24); with genitive of thing(s), Luk.22:35; so mid. (Diod., FlJ), Rom.3:23; absol., to be in want, suffer want, Luk.15:14, 1Co.8:8, 2Co.11:8, Heb.11:37 (Sir.11:11); opposite to περισσεύειν, Php.4:12; before ἐν, 1Co.1:7. __2. Of things, __(a) to fail, be lacking: Jhn.2:3; with accusative of person(s) (see Swete, in l; Mozley, Psa.42:1-11), Mrk.10:21; __(b) to be inferior: mid., 1Co.12:24 (cf. ἀφ-υστερέω).† (AS)

Usage: Occurs in 16 NT verses. KJV: come behind (short), be destitute, fail, lack, suffer need, (be in) want, be the worse See also: 1 Corinthians 1:7; Hebrews 12:15; Hebrews 4:1.

θλιβομενοι thlibō G2346 "to press on" Verb-PPP-NPM

To press on or crowd, like a narrow way in Matthew 7:14. It can also mean to oppress or afflict, as in 2 Thessalonians 1:6, where God will trouble those who trouble His people.

Definition: θλίβω [in LXX chiefly (ὁ θλίβων, ) for צוּר ;] to press: with accusative of person(s), Mrk.3:9; ὁδὸς τεθλιμμένη, a narrow (compressed) way, Mat.7:14. Metaphorical (as frequently in LXX), to oppress, afflict, distress: with accusative of person(s), 2Th.1:6; pass. (Vg., tribulor, tribulation em patior), 2Co.1:6 4:8 7:5, 1Th.3:4, 2Th.1:7, 1Ti.5:10, Heb.11:37 (cf. ἀπο-, συν-θλίβω).† (AS)

Usage: Occurs in 10 NT verses. KJV: afflict, narrow, throng, suffer tribulation, trouble See also: 1 Thessalonians 3:4; 2 Thessalonians 1:6; Hebrews 11:37.

κακουχουμενοι kakoucheō G2558 "to torment" Verb-PPP-NPM

To torment or maltreat, this word describes causing someone harm. It appears in Hebrews 11:37 and 13:3, describing those who suffer. It is often translated as 'torment'.

Definition: κακουχέω, -ῶ (κακόν, ἔχω), [in LXX: 3Ki.2:26 11:39 (עָנָה pi., hith.)* ;] to ill-treat, hurt, torment: pass. ptcp., Heb.11:37 13:3.† (AS)

Usage: Occurs in 2 NT verses. KJV: which suffer adversity, torment See also: Hebrews 11:37; Hebrews 13:3.

Study Notes — Hebrews 11:37

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Context
Cross References
Hebrews 11:37 Summary
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Gill's Exposition on Hebrews 11:37
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Matthew Poole's Commentary on Hebrews 11:37
Trapp's Commentary on Hebrews 11:37
Ellicott's Commentary on Hebrews 11:37
Adam Clarke's Commentary on Hebrews 11:37
Cambridge Bible on Hebrews 11:37
Barnes' Notes on Hebrews 11:37
Whedon's Commentary on Hebrews 11:37
Sermons on Hebrews 11:37

Context — (Joshua–Malachi)

35Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection. 36Still others endured mocking and flogging, and even chains and imprisonment.

37They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.

38The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground. 39These were all commended for their faith, yet they did not receive what was promised.

Cross References

	Reference	Text (BSB)
1	2 Chronicles 24:21	But they conspired against Zechariah, and by order of the king, they stoned him in the courtyard of the house of the LORD.
2	Jeremiah 26:23	They brought Uriah out of Egypt and took him to King Jehoiakim, who had him put to the sword and his body thrown into the burial place of the common people.
3	1 Kings 19:10	“I have been very zealous for the LORD, the God of Hosts,” he replied, “but the Israelites have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I am the only one left, and they are seeking my life as well.”
4	1 Kings 21:13–15	And the two scoundrels came in and sat opposite Naboth, and these men testified against him before the people, saying, “Naboth has cursed both God and the king!” So they took him outside the city and stoned him to death. Then they sent word to Jezebel: “Naboth has been stoned to death.” When Jezebel heard that Naboth had been stoned to death, she said to Ahab, “Get up and take possession of the vineyard of Naboth the Jezreelite, who refused to give it to you for silver. For Naboth is no longer alive, but dead.”
5	2 Kings 1:8	“He was a hairy man, ” they answered, “with a leather belt around his waist.” “It was Elijah the Tishbite,” said the king.
6	1 Kings 21:10	But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.”
7	Acts 7:52	Which of the prophets did your fathers fail to persecute? They even killed those who foretold the coming of the Righteous One. And now you are His betrayers and murderers—
8	2 Corinthians 12:10	That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
9	Acts 7:58–59	They dragged him out of the city and began to stone him. Meanwhile the witnesses laid their garments at the feet of a young man named Saul. While they were stoning him, Stephen appealed, “Lord Jesus, receive my spirit.”
10	2 Corinthians 11:23–27	Are they servants of Christ? I am speaking like I am out of my mind, but I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea. In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers, in labor and toil and often without sleep, in hunger and thirst and often without food, in cold and exposure.

Hebrews 11:37 Summary

Hebrews 11:37 describes the severe suffering that some faithful believers experienced, including being killed, tortured, and mistreated. Despite these hardships, they continued to trust in God, just like Jesus taught in Matthew 5:10-12. This verse reminds us that our faith is not just about what we gain, but also about how we respond to difficulties, and that God is always with us, even in the toughest times (Psalm 23:4, Romans 8:35-39). By looking at these examples, we can learn to trust God more deeply and persevere in our own faith journeys.

Frequently Asked Questions

What kinds of suffering did the faithful experience according to Hebrews 11:37?

According to Hebrews 11:37, they were stoned, sawed in two, and put to death by the sword, which shows the extreme persecution they faced for their faith, similar to what is described in Acts 7:58 and 2 Corinthians 11:25.

What does it mean to be 'destitute, oppressed, and mistreated' as described in this verse?

Being destitute, oppressed, and mistreated means they lacked the basic necessities of life, were treated harshly, and suffered at the hands of others, which is similar to the experiences of the prophets in Jeremiah 20:2 and the apostles in 2 Corinthians 11:26-27.

How does this verse relate to the overall theme of faith in Hebrews 11?

This verse highlights the faithfulness of believers who suffered greatly but still trusted in God, demonstrating that true faith perseveres even in the face of extreme hardship, as seen in Romans 8:18 and 2 Timothy 3:12.

What can we learn from the examples of these faithful sufferers in Hebrews 11:37?

We can learn that our faith is not just about receiving blessings, but also about trusting God in the midst of suffering, as Jesus taught in Matthew 5:10-12 and the apostle Paul experienced in Philippians 3:10.

Reflection Questions

How would I respond if I were faced with the same kinds of sufferings described in this verse?
What are some ways that I can demonstrate my faith in the face of adversity, just like the examples in Hebrews 11:37?
How can I trust God when I am feeling destitute, oppressed, or mistreated, and what promises from His Word can I hold onto?
In what ways can I identify with the experiences of these faithful believers, and how can their examples encourage me in my own walk of faith?

Gill's Exposition on Hebrews 11:37

They were stoned,.... As Naboth, by the order of Ahab, 1 Kings 21:13, Zachariah in the court of the Lord's house; 2 Chronicles 24:21 and the character of Jerusalem is, that she stoned the prophets

Jamieson-Fausset-Brown on Hebrews 11:37

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; Stoned - as Zechariah, son

Matthew Poole's Commentary on Hebrews 11:37

They were stoned; by the same faith were several of the prophets and believing worthies of old carried through cruel deaths, the just punishment of malefactors, but the wicked tortures of these innocent saints, some being stoned to death, as Zechariah the son of Jehoiada, , and others, 23:37 . The were sawn asunder; as Isaiah was, which is a known tradition among the Hebrews, a punishment common among the bordering nations of them, , and exercised on these innocents, to which Christ himself alludeth, . Were tempted: whether epeirasyhsan should not be epurasyhsan, is much doubted, temptation being no manner of death; and the Spirit had instanced in it before, . It may therefore be a slip of the transcriber, and that burning was the cruel death that should fill this place among the rest, a common punishment with them, /Apc /APC 2Ma 7:5. Or, it may note a death with several trials of racks and torments gradually inflicted, with a design to tempt them by their pains to renounce their religion. Were slain with the sword; others were killed by the sword, either by beheading, or cutting in pieces, ,17; a kind of death foretold to be attending the martyrs of Jesus Christ, . All these sorts of death were most unjustly and cruelly inflicted on them by their persecutors, and as patiently received and cheerfully undergone by them. They wandered about in sheepskins and goatskins: as faith carried these believers through variety of deaths, so it managed others comfortably under their banishments and lingering sufferings, which were in proportion as cruel as death itself; they circuited up and down to preserve themselves from their destroyers, either voluntarily returning themselves into desolate places to keep a good conscience, or were unjustly and violently banished and forced away from their own habitations, to live as vagabonds, clothed only with goatskins and sheepskins, the common apparel of the prophets, as of Elijah, , which they wore as they came from the beasts’ backs, without dressing. Being destitute, afflicted, tormented; wandering in this forlorn state, stripped of money and necessaries of life, and not supplied by others in their poverty, , grievously pressed within, pained without, and afflicted beyond what can be sensed by any but in the like states, and evilly entreated by all; many miseries attending them by their pursuers, hardship in travels, and all sorts of evils, which multiplied their griefs: through all this faith carried them comfortably, and kept God with them.

Trapp's Commentary on Hebrews 11:37

37 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; Ver. 37. Were tempted] επειρασθησαν, or (as others read the words) They were burned. One saith that it was almost as great a miracle that Joseph did not burn when his mistress tempted him, as it was for the three children not to burn in the Babylonish fire. Luther was oft tempted to be quiet, with great sums of money and highest preferments. Julian by this means drew many from the faith. In sheep skins and goat skins] That might have rustled in silks and velvets, if they would have yielded. Saepe sub attrita latitat sapientia vesta . Afflicted, tormented] None out of hell were ever more afflicted than the saints, to the wonder and astonishment of the beholders.

Ellicott's Commentary on Hebrews 11:37

(37) They were stoned.—As Zechariah (2 Chronicles 24:20-22), and—according to a Jewish tradition mentioned by Tertullian and others—Jeremiah. (See Matthew 23:35; Matthew 23:37.) They were sawn asunder.—An ancient tradition, mentioned both by Jewish and by early Christian writers, relates that Isaiah was thus put to death by order of Manasseh. The following words, “they were tempted,” are very remarkable in such a position; and many conjectures have been hazarded on the supposition that a mistake of transcription has occurred. If the text is correct, the writer is speaking of the promises and allurements by which the persecutors sought to overcome the constancy of God’s servants. Slain with the sword.—See 1 Kings 19:1; 1 Kings 19:10; Jeremiah 26:23. They wandered about.—Rather, they went about, as outcasts; compelled to live the life of wanderers and exiles. Tormented.—Rather, being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves and the holes of the earth. Once more the Maccabæan persecutions seem to be chiefly in view. (See 1Ma 2:28-29; 2Ma 5:27; 2Ma 6:11. Comp. also 1 Samuel 22:1; 1 Kings 18:4.)

Adam Clarke's Commentary on Hebrews 11:37

Verse 37. They were stoned] As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, 2 Chronicles 24:21; and See the notes on "Matthew 23:35". And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; 1Kg 21:1-14. They were sawn asunder] There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable. Were tempted] επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρτησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all hearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the AEthiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense. Were slain with the sword] As in the case of the eighty-five priests slain by Doeg, see 1 Samuel 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1Kg 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day. They wandered about in sheepskins] μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in 2Kg 2:8-13, expressly say: ΚαιελαβενἩλιαςτηνμηλωτηναὑτου· and Elijah took his SHEEPSKIN (mantle.) ΚαιὑψωσετηνμηλωτηνἩλιου, ἡεπεσενεπανωθεναὑτου· And he (Elisha) took the SHEEPSKIN of Elijah which had fallen from off him. It was most probably on this account, as Dr.

Cambridge Bible on Hebrews 11:37

37. they were stoned] Zechariah (2 Chronicles 24:20-21). Jewish tradition said that Jeremiah was stoned. See Matthew 23:35-37; Luke 11:51.were sawn asunder] This was the traditional mode of Isaiah’s martyrdom. Hamburger Talm. Wörterb. s. v. Jesaia. Comp. Matthew 24:51. The punishment was well-known in ancient days (2 Samuel 12:31).were tempted] This would not seem an anticlimax to a pious reader, for the intense violence of temptation, and the horrible dread lest the weakness of human nature should succumb to it, was one of the most awful forms of trial which persecutors could inflict (see Acts 26:11), especially if the tempted person yielded to the temptation, as in 1 Kings 13:7; 1 Kings 13:19-26. There is no variation in the mss. but some have conjectured eprçsthçsan “they were burned” for epeirasthçsan. In a recent outbreak at Alexandria some Jews had been burnt alive (Philo in Flacc. 20) and burnings are mentioned in 2Ma 6:11. The reason for the position of the word, as a sort of climax, perhaps lies in the strong effort to tempt the last and youngest of the seven brother-martyrs to apostatise in 2 Maccabees 7.were slain with the sword] “They have slain thy prophets with the sword” (1 Kings 19:10). Jehoiakim “slew Urijah with the sword” (Jeremiah 26:23). The Jews suffered themselves to be massacred on the Sabbath in the war against Antiochus (1Ma 2:38; 2Ma 5:26).

Barnes' Notes on Hebrews 11:37

They were stoned - A common method of punishment among the Jews; see the notes on Matthew 21:35, Matthew 21:44. Thus, Zechariah, the son of Jehoiada the priest, was stoned; see 2 Chronicles 24:21; compare 1 Kings 21:1-14.

Whedon's Commentary on Hebrews 11:37

37. Stoned—This punishment was Jewish. We have no instance of its use recorded in the Maccabean period. But the case of Stephen really brings us down to Christian times.

Sermons on Hebrews 11:37

	Sermon	Description
	Spiritual Olympics by Leonard Ravenhill	In this sermon, the preacher discusses the story of the prodigal son and relates it to the journey of a Christian. He emphasizes the importance of patience and endurance in the Chr
	Ger-13 Apostolic Foundations by Art Katz	In this sermon, the speaker emphasizes the importance of understanding the destiny of Israel and the church. He warns that a global persecution is expected, and if the church is no
	Needed - a Broken Body by Leonard Ravenhill	In this sermon, the preacher discusses the current state of society and how it has departed from God. He emphasizes the need for prayer and divine intervention, referencing the sto
	Judgment Seat of Christ - Part 2 (Alternative 2) by Leonard Ravenhill	In this sermon, the preacher describes a man who was deeply moved by the sinful behavior of others and felt a burden to pray for their salvation. The preacher emphasizes the import
	As We Are One (Compilation) by Compilations	In this sermon, the preacher emphasizes the sacrifices made by early believers who were sent forth by the Holy Ghost. These believers faced persecution, imprisonment, and even deat
	From Faith to Faith - Part 3 by Lance Lambert	This sermon emphasizes living by faith as the foundational principle for believers, highlighting stories of trusting God for provision, protection, and guidance. It encourages ongo
	Why Do Evil Men Prosper? by Anton Bosch	Anton Bosch addresses the common struggle of believers who question why the wicked prosper while the righteous suffer, citing biblical figures like Job, Asaph, David, and Jeremiah