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ヘブライ人への手紙 11

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Now faith is the assurance of things hoped for, the conviction of things not seen. 2For by it the elders were commended. 3By faith we understand that the universe was formed by the word of God, so that what is seen was not made out of things that appear. 4By faith Abel offered to God a better sacrifice than Cain, through which he was commended as righteous, God testifying concerning his gifts; and through it, though he died, he still speaks. 5By faith Enoch was translated so that he did not see death, and he was not found, because God translated him; for before his translation he was commended as having pleased God. 6Now without faith it is impossible to please him, for the one who comes to God must believe that he exists and that he becomes a rewarder of those who seek him. 7By faith Noah, being warned about the things not yet seen, in reverence prepared an ark for the salvation of his household, through which he condemned the world and became an heir of the righteousness that comes by faith. 8By faith Abraham, being called, obeyed to go out to the place which he was about to receive as an inheritance, and he went out, not knowing where he was going. 9By faith he sojourned in the land of the promise as in a foreign land, dwelling in tents with Isaac and Jacob, the fellow heirs of the same promise; 10for he was looking for the city having the foundations, whose architect and builder is God. 11By faith even Sarah herself received power for the conception of seed, and this past the normal age, since she considered him faithful who had promised. 12Therefore from one man, and him as good as dead, were born descendants as the stars of heaven in multitude, and as the innumerable sand by the seashore. 13In faith all these died, not having received the promises, but having seen them from afar, and having been persuaded, and having embraced them, and having confessed that they are strangers and exiles on the earth. 14For the ones saying such things make it clear that they are seeking a homeland. 15And if indeed they had remembered that land from which they went out, they would have had opportunity to return. 16But now they aspire to a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 17By faith Abraham, being tested, has offered up Isaac, and he who had received the promises was offering up his one and only son, 18to whom it was said, "In Isaac a seed will be called to you," 19considering that God is able to raise even from the dead, from which he also received him back as a type. 20By faith Isaac blessed Jacob and Esau, even concerning things to come. 21By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 22By faith Joseph, as his end was near, remembered the exodus of the sons of Israel, and gave instructions concerning his bones. 23By faith Moses, having been born, was hidden for three months by his parents, because they saw the child was beautiful, and they did not fear the king’s edict. 24By faith Moses, having grown up, refused to be called the son of Pharaoh’s daughter, 25choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasure of sin, 26considering the reproach of the Christ greater wealth than the treasures in Egypt; for he was looking to the reward. 27By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing the invisible one. 28By faith he kept the Passover and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 29By faith they passed through the Red Sea as through dry land; which the Egyptians attempting to do were swallowed up. 30By faith the walls of Jericho fell down, having been encircled for seven days. 31By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies with peace. 32And what more will I say? For time will fail me if I tell of Gideon, Barak, Samson, and Jephthah, David, Samuel, and the prophets, 33who through faith conquered kingdoms, worked righteousness, obtained promises, shut the mouths of lions, 34quenched the power of fire, escaped the edges of the sword, were made strong out of weakness, became mighty in war, put to flight foreign armies. 35Women received their dead by resurrection. But others were tortured, not accepting their deliverance, so that they might obtain a better resurrection; 36and others experienced mockings and scourgings, and even bonds and imprisonment. 37They were stoned, they were sawn in two, they were tested, they died by the slaughter of the sword; they went around in sheepskins, in goatskins, being destitute, afflicted, mistreated 38—of whom the world was not worthy—wandering in deserts and mountains and caves and holes in the ground. 39And all these, having been commended through their faith, did not receive the promise, 40God having provided something better concerning us, so that apart from us they would not be made perfect.

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各教派が一致している点

It is broadly agreed that saving faith is defined as dynamic personal trust in God's promises rather than mere intellectual assent, and that the Old Testament patriarchs sought an eternal, heavenly inheritance, proving the spiritual continuity between the two Testaments. Furthermore, the withholding of the final promise until the New Covenant broadly demonstrates that all the elect across history are united into a single, corporate body, while several traditions emphasize that true biblical… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • Saving faith is defined as dynamic personal trust in God's promises, rather than mere intellectual assent. (7 affirm)
  • The Old Testament patriarchs sought an eternal, heavenly inheritance, proving the spiritual continuity between the two Testaments. (6 affirm)
  • The withholding of the final promise until the New Covenant demonstrates that all the elect across history are united into a single, corporate body. (8 affirm)

各教派の相違点

  • Faith operates as a 'spiritual sense' that allows believers to perceive invisible, divine realities.

    methodist: AFFIRM; restorationist: DENY

  • Faith is an objective, rational conviction based entirely on divine testimony.

    orthodox: QUALIFY; lutheran: DENY; methodist: QUALIFY; pentecostal: QUALIFY; restorationist: AFFIRM

  • Abel's acceptable sacrifice demonstrates that justification by faith alone, apart from intrinsic merit, has been the principle of salvation since the Fall.

    lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY

  • The historical pattern of actions taken 'by faith' proves that saving faith inherently consists of obedience to divine commands, rather than being an internal assurance alone.

    anglican: AFFIRM; lutheran: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM

  • The description of believers as 'strangers and pilgrims' establishes a two-kingdoms theology requiring the church to remain nonviolent and separate from worldly governments.

    anglican: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM

  • The catalog of ancient suffering establishes a continuous, unbroken legacy linking biblical martyrs directly to contemporary believers persecuted by state powers.

    anglican: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM

  • The assertion that the ancient worthies wait for perfection establishes the doctrine of the Limbo of the Fathers and the necessity of Christ's descent into Hades.

    catholic: AFFIRM; orthodox: QUALIFY; adventist: DENY

  • The deferred reception of the promise proves that the deceased do not enter heaven immediately but wait unconsciously for a collective, bodily resurrection.

    catholic: QUALIFY; orthodox: QUALIFY; adventist: AFFIRM

  • The 'better thing' provided for the New Covenant church refers to the present reality of entire sanctification and perfect love.

    reformed: DENY; methodist: AFFIRM

  • The declaration that the ancient saints did not receive the promise establishes a strict dispensational distinction between the Old Covenant and the superior administration of the New Covenant.

    orthodox: DENY; anglican: DENY; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; restorationist: AFFIRM

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

The immediate literary sense of the chapter presents a rhetorical encomium on faith, defining it as the assurance of things hoped for and the conviction of unseen realities (Hebrews 11:1). The author surveys Israel's history, demonstrating how the patriarchs, prophets, and martyrs acted upon divine promises they could not physically see. The narrative highlights that these ancestors lived as pilgrims seeking a heavenly country (verses 13-16), endured extreme suffering, and notably, that Moses chose affiliation with God's people over Egyptian wealth, bearing reproach while looking toward a future reward (verses 24-26). The chapter concludes by observing that these figures died without receiving the ultimate promise, so that their perfection would occur together with the epistle's current audience (verses 39-40). Reception: Catholic tradition heavily utilizes this chapter for both dogmatic and typological foundations. Thomas Aquinas, in the Summa Theologica, takes verse 1 as the definitive scriptural formulation of the theological virtue of faith, interpreting 'substance' as the first beginnings of eternal life taking root in the intellect. The Vulgate's rendering of verse 21, where Jacob 'adored the top of his rod' (adoravit fastigium virgae eius), becomes a crucial typological text in both East and West. John of Damascus, in his Three Treatises on the Divine Images, and the Second Council of Nicaea cite this as a prefiguration of the veneration of the Cross and holy images. Furthermore, while the immediate text speaks historically of Moses's alignment with God's people, John Chrysostom's Homilies on Hebrews and the broader Magisterial tradition read Moses bearing the 'reproach of Christ' (verse 26) as theological proof of the pre-existence of the Word, demonstrating that the eternal Son was actively guiding the Old Covenant. Finally, the assertion that the ancient worthies were not made perfect apart from the New Covenant Church (verses 39-40) undergirds the doctrine of the Limbus Patrum (Limbo of the Fathers), the state where the righteous awaited the beatific vision until Christ's descent into hell, inextricably linking them to the Communion of Saints.

Eastern Orthodox

The chapter functions as a grand rhetorical encomium on faith, defining it as the 'substance' (hypostasis) of things hoped for and the evidence of unseen realities. Through a sweeping chronological catalog of Israel's ancestors—from Abel and Enoch to Moses, Rahab, and the prophets—the text demonstrates that the ancients pleased God by trusting in future promises and invisible truths. It highlights their endurance of exile, suffering, and martyrdom, concluding that these heroes did not receive the ultimate promise during their earthly lives, because God arranged that they should not reach perfection apart from the believers of the new covenant. Reception: Eastern Orthodox reception centers on the profound unity of the Old and New Covenants, emphasizing that the patriarchs and prophets were saved through faith in the pre-incarnate Word. This continuity is explicitly drawn from Hebrews 11:26, which states that Moses esteemed the 'reproach of Christ' greater than the treasures of Egypt. The Greek term 'hypostasis' in 11:1 is deeply significant; John Chrysostom argues that faith is not merely intellectual assent but a power that gives objective reality and present existence to future hopes. The text's reliance on the Septuagint is heavily emphasized, particularly in 11:21, where Jacob worships 'leaning upon the top of his staff' (contrasting with the Masoretic reading 'head of the bed'). John of Damascus cites this verse as a vital Old Testament prefiguration of the Cross, utilizing it to defend the Orthodox practice of venerating sacred objects and images. The chapter's conclusion (11:39-40) profoundly shapes the Orthodox understanding of the corporate nature of salvation and the intermediate state. Chrysostom highlights the awe-inspiring reality that the great patriarchs wait for the perfection of the entire body of the Church, reinforcing the theological necessity of Christ's descent into Hades to liberate the righteous dead who died in faith.

Oriental Orthodox

The author of Hebrews defines faith as the substance and conviction of things unseen, tracing its power through a chronological catalog of Israel's ancestors. From creation through the patriarchs, Moses, the judges, and the prophets, the chapter demonstrates how these figures obeyed God, endured profound suffering, and foresaw the promises of Christ from afar. It concludes that despite their immense faith and suffering, they did not receive the ultimate promise in their earthly lifetimes, as God designed that they should only be made perfect alongside the believers of the New Covenant. Reception: The Oriental Orthodox communion receives Hebrews 11 as a profoundly typological and ascetic text, foundational for its Christology and its theology of monasticism. Cyril of Alexandria reads the binding of Isaac and his figurative return from the dead (vv. 17-19) as a vivid type of Christ's sacrifice, reflecting the miaphysite understanding of the one incarnate Word who suffers death in the flesh while remaining immortal in His divinity. Furthermore, in the Ethiopian Orthodox Tewahedo Church, the explicit commendation of Enoch's faith and translation (v. 5) serves as vital apostolic validation of his prophetic status, harmonizing with the Ethiopian inclusion of the Book of Enoch in the biblical canon. Athanasius of Alexandria firmly anchored the emerging Egyptian monastic movement in verses 37-38, arguing that those who 'wandered in deserts, and in mountains, and in dens and caves' provided the direct biblical blueprint for the desert fathers. Consequently, the Old Testament prophets are viewed not merely as historical figures but as the first Christian monks.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Now faith is assurance of things hoped for, proof of things not seen. 2For by this, the elders obtained approval. 3By faith we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. 4By faith Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks. 5By faith Enoch was taken away, so that he wouldn’t see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 6Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 7By faith Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world and became heir of the righteousness which is according to faith. 8By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 9By faith he lived as an alien in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise. 10For he was looking for the city which has foundations, whose builder and maker is God. 11By faith even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 12Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 13These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 14For those who say such things make it clear that they are seeking a country of their own. 15If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 16But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 17By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son, 18to whom it was said, “Your offspring will be accounted as from Isaac,” 19concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 20By faith Isaac blessed Jacob and Esau, even concerning things to come. 21By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 22By faith Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his bones. 23By faith Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child; and they were not afraid of the king’s commandment. 24By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, 25choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time, 26considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. 27By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. 28By faith he kept the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 29By faith they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 30By faith the walls of Jericho fell down after they had been encircled for seven days. 31By faith Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace. 32What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets— 33who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions, 34quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and caused foreign armies to flee. 35Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 36Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 37They 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— 38of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth. 39These all, having been commended for their faith, didn’t receive the promise, 40God having provided some better thing concerning us, so that apart from us they should not be made perfect.

KJV · King James Version

1Now faith is the substance of things hoped for, the evidence of things not seen. 2For by it the elders obtained a good report. 3Through 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. 4By 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. 5By 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. 6But 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. 7By 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. 8By 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. 9By 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: 10For he looked for a city which hath foundations, whose builder and maker is God. 11Through 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. 12Therefore 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. 13These 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. 14For they that say such things declare plainly that they seek a country. 15And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16But 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. 17By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18Of whom it was said, That in Isaac shall thy seed be called: 19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. 20By faith Isaac blessed Jacob and Esau concerning things to come. 21By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. 23By 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. 24By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30By faith the walls of Jericho fell down, after they were compassed about seven days. 31By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. 32And 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: 33Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34Quenched 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. 35Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39And these all, having obtained a good report through faith, received not the promise: 40God having provided some better thing for us, that they without us should not be made perfect.

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意味が変わる相違点 (75)
  • v1 [lexical]: differing words for evidence, proof, or conviction — “the evidence” (KJV, WEBSTER, DRC) vs “proof” (WEB) vs “a conviction” (ASV) vs “a confidence” (YLT) vs “conviction” (DARBY)
  • v1 [lexical]: translation of 'things' or 'matters' that are not seen — “things” (WEB, KJV, ASV, DARBY, WEBSTER) vs “matters” (YLT) vs “that appear” (DRC)
  • v2 [grammatical]: different prepositional renderings of 'in this' — “this” (WEB, DRC) vs “by it” (KJV, WEBSTER) vs “therein” (ASV) vs “in this were” (YLT) vs “in” (DARBY)
  • v3 [grammatical]: (vv 3, 11, 28) differing translation of the instrumental dative 'by' vs 'through' — “By” (WEB, ASV, YLT, DARBY, DRC) vs “Through” (KJV, WEBSTER)
  • v4 [grammatical]: (vv 4, 33) differing translation of the instrumental preposition — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
  • v4 [lexical]: differing ways to express God's testimony concerning Abel's gifts — “testifying of” (KJV, YLT, WEBSTER) vs “with respect to” (WEB) vs “bearing witness in respect” (ASV) vs “bearing testimony to” (DARBY) vs “giving testimony to” (DRC)
  • v4 [grammatical]: handling of the present active indicative verb 'speaks' — “being dead yet speaketh” (KJV, ASV, WEBSTER, DRC) vs “still speaks” (WEB) vs “doth speak” (YLT) vs “speaks” (DARBY)
  • v6 [interpretive]: whether to explicitly supply the object 'him' or 'God' to 'please well' — “please him” (KJV, DARBY, WEBSTER) vs “be well pleasing to” (WEB) vs “be well-pleasing unto” (ASV) vs “well” (YLT) vs “God” (DRC)
  • v6 [lexical]: choice of 'is' or 'exists' for God's being — “is” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “exists” (WEB)
  • v7 [lexical]: translation of 'righteousness' vs 'justice', and 'according to' vs 'by' — “according to” (WEB, ASV, YLT, DARBY) vs “righteousness which is by” (KJV, WEBSTER) vs “justice” (DRC)
  • v8 [grammatical]: handling of the participle 'being called' — “Abraham when he was” (WEB, KJV, ASV, WEBSTER) vs “being” (YLT, DARBY) vs “that is” (DRC)
  • v8 [stylistic]: differing phrasing for departing to a place — “go out into a” (KJV, DRC) vs “to the” (WEB) vs “unto” (ASV) vs “forth to the” (YLT) vs “the” (DARBY) vs “remove” (WEBSTER)
  • v8 [grammatical]: rendering of the impending action 'was about to' — “was to” (WEB, ASV, DARBY, DRC) vs “should after” (KJV) vs “was about to” (YLT) vs “afterwards” (WEBSTER)
  • v8 [stylistic]: archaic vs modern relative adverb for 'where' — “whither” (KJV, ASV, YLT, WEBSTER, DRC) vs “where” (WEB, DARBY)
  • v8 [grammatical]: tense of the verb 'to go' — “went” (WEB, KJV, ASV, DRC) vs “was going” (DARBY, WEBSTER) vs “doth go” (YLT)
  • v9 [lexical]: translation of the verb for dwelling as a stranger — “sojourned” (KJV, WEBSTER) vs “lived as an alien” (WEB) vs “became a sojourner” (ASV) vs “did sojourn” (YLT) vs “as a stranger” (DARBY) vs “abode” (DRC)
  • v9 [lexical]: word choice for 'tents' or 'tabernacles' — “tents” (WEB, ASV, DARBY) vs “tabernacles” (KJV, WEBSTER) vs “having dwelt” (YLT) vs “cottages” (DRC)
  • v9 [lexical]: translation of the compound 'joint heirs' — “the heirs with him” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fellow-heirs” (YLT) vs “co-heirs” (DRC)
  • v10 [grammatical]: translation of the imperfect verb expressing expectation — “looked” (KJV, ASV, WEBSTER, DRC) vs “was looking” (WEB, YLT) vs “waited” (DARBY)
  • v10 [grammatical]: differing handling of the participle 'having' applied to the city's foundations — “has” (WEB, DARBY) vs “which hath” (KJV, WEBSTER) vs “the” (ASV) vs “having the” (YLT) vs “that” (DRC)
  • v11 [stylistic]: inclusion and rendering of the intensifier 'also' or 'even' — “Sarah” (YLT, DARBY, WEBSTER) vs “even Sarah” (WEB, ASV) vs “also Sara” (KJV, DRC)
  • v11 [lexical]: word choice for 'counted', 'judged', or 'believed' — “counted” (WEB, ASV, DARBY) vs “judged him” (KJV, WEBSTER) vs “did judge” (YLT) vs “believed that he was” (DRC)
  • v12 [lexical]: choice between 'heaven' and 'sky' — “heaven” (ASV, YLT, DARBY, DRC) vs “the sky” (WEB, KJV, WEBSTER)
  • v13 [grammatical]: rendering of the participle for seeing — “having seen” (WEB, KJV, ASV, DARBY, WEBSTER) vs “from afar” (YLT) vs “beholding” (DRC)
  • v13 [grammatical]: rendering of the participle 'confessing' — “having” (WEB, ASV, YLT) vs “confessed” (KJV, DARBY, WEBSTER) vs “confessing” (DRC)
  • v14 [stylistic]: phrasing of 'those who say' — “they that say such” (KJV, ASV, WEBSTER) vs “those who” (WEB) vs “those saying” (YLT) vs “who” (DARBY) vs “these” (DRC)
  • v14 [lexical]: differing translations for making something evident or clear — “declare plainly” (KJV, WEBSTER) vs “make it clear” (WEB) vs “make it manifest” (ASV) vs “make manifest” (YLT) vs “shew clearly” (DARBY) vs “do signify” (DRC)
  • v14 [grammatical]: present continuous vs simple present for 'seeking', and variation in the object's article — “seek a” (KJV, YLT, WEBSTER, DRC) vs “are seeking” (WEB) vs “are seeking after” (ASV) vs “their” (DARBY)
  • v15 [lexical]: word choice for remembering or being mindful of — “been mindful of” (KJV, ASV, YLT, WEBSTER, DRC) vs “thinking” (WEB) vs “called to mind” (DARBY)
  • v15 [stylistic]: archaic vs modern relative pronoun — “whence” (KJV, DARBY, WEBSTER, DRC) vs “which” (WEB, ASV, YLT)
  • v15 [lexical]: translation of 'time' or 'opportunity' — “opportunity” (KJV, ASV, WEBSTER) vs “enough time” (WEB) vs “an” (YLT) vs “had” (DARBY) vs “doubtless time” (DRC)
  • v15 [grammatical]: tense of the infinitive to return — “return” (WEB, ASV, YLT, WEBSTER, DRC) vs “have returned” (KJV, DARBY)
  • v16 [lexical]: word choice for desiring or reaching after — “desire” (WEB, KJV, ASV, WEBSTER, DRC) vs “long for” (YLT) vs “seek” (DARBY)
  • v16 [stylistic]: minor variations in phrasing the indefinite article — “a” (WEB, ASV, DARBY, WEBSTER) vs “an” (KJV, YLT) vs “to say a” (DRC)
  • v16 [interpretive]: whether to explicitly supply a noun like 'one' or 'country' to the adjective 'heavenly' — “wherefore” (KJV, ASV, YLT, DARBY, WEBSTER) vs “one Therefore” (WEB) vs “country Therefore” (DRC)
  • v16 [grammatical]: rendering of the tense for 'prepared' — “hath prepared for them” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did prepare” (YLT)
  • v18 [grammatical]: preposition referring to Isaac ('to whom' vs 'of whom') — “Of” (KJV, YLT, WEBSTER) vs “to” (WEB, DRC) vs “even he to” (ASV) vs “as to” (DARBY)
  • v18 [grammatical]: verb tense for 'was said' — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “had been” (DARBY)
  • v18 [lexical]: meaning of 'called' versus 'accounted' — “called” (KJV, ASV, DARBY, WEBSTER, DRC) vs “accounted as from Isaac” (WEB) vs “to thee” (YLT)
  • v19 [lexical]: synonyms for accounting or considering — “Accounting” (KJV, ASV, WEBSTER, DRC) vs “concluding” (WEB) vs “reckoning” (YLT) vs “counting” (DARBY)
  • v21 [lexical]: rendering of 'each' individually vs 'both' — “each of” (WEB, ASV, YLT, DARBY, DRC) vs “blessed both” (KJV, WEBSTER)
  • v21 [lexical]: synonyms for worshipping or bowing down — “worshipped leaning upon” (KJV, ASV) vs “worshiped on” (WEB) vs “did bow down” (YLT) vs “on” (DARBY) vs “worshiped” (WEBSTER) vs “adored” (DRC)
  • v21 [lexical]: translation of the word for staff or rod — “staff” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “rod” (DRC)
  • v22 [lexical]: synonyms for the exodus or departure — “departure” (WEB, ASV) vs “departing” (KJV, WEBSTER) vs “outgoing” (YLT) vs “going forth” (DARBY) vs “going out” (DRC)
  • v22 [lexical]: literal 'sons' vs 'children' of Israel — “children” (WEB, KJV, ASV, WEBSTER, DRC) vs “sons” (YLT, DARBY)
  • v23 [grammatical]: translating the aorist passive participle for 'born' — “when he was” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been” (YLT) vs “being” (DARBY)
  • v23 [grammatical]: supplying the preposition 'for' three months — “hid” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “hidden for” (WEB)
  • v23 [grammatical]: choice of preposition for agency 'by his parents' — “by” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “of” (KJV)
  • v23 [lexical]: translation of the word for edict or command — “king’s commandment” (WEB, KJV, ASV, WEBSTER) vs “decree of the king” (YLT) vs “king” (DARBY) vs “edict” (DRC)
  • v25 [lexical]: translation of the compound verb for suffering together — “share ill treatment” (WEB, ASV) vs “suffer affliction” (KJV, WEBSTER) vs “be afflicted” (YLT, DRC) vs “along” (DARBY)
  • v25 [stylistic]: rendering the genitive 'of God' as a possessive vs literal noun phrase — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v26 [lexical]: word choice for accounting or considering — “Esteeming” (KJV, DARBY, WEBSTER, DRC) vs “considering” (WEB) vs “accounting” (ASV) vs “greater wealth having reckoned” (YLT)
  • v26 [textual]: textual differences between 'of Egypt', 'in Egypt', or 'of the Egyptians' — “of” (WEB, ASV, DARBY, WEBSTER) vs “treasures in Egypt” (KJV, YLT) vs “treasure of the Egyptians” (DRC)
  • v27 [lexical]: synonyms for leaving or forsaking — “left” (WEB, YLT, DARBY, DRC) vs “forsook” (KJV, ASV, WEBSTER)
  • v27 [lexical]: translation of the word for anger or wrath — “wrath” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fierceness” (DRC)
  • v27 [grammatical]: rendering the substantive adjective 'the invisible [one]' — “him who is” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “that” (DRC)
  • v28 [lexical]: translation of the verb applied to keeping the Passover — “kept” (WEB, KJV, ASV, YLT, WEBSTER) vs “celebrated” (DARBY, DRC)
  • v28 [lexical]: transliteration vs translation for Passover — “passover” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pasch” (DRC)
  • v28 [lexical]: meaning of the word for sprinkling or pouring blood — “sprinkling” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shedding” (DRC)
  • v28 [grammatical]: modal auxiliary for the subjunctive verb 'touch' — “might not” (YLT, DARBY, DRC) vs “not” (WEB, ASV) vs “should” (KJV, WEBSTER)
  • v29 [grammatical]: preposition used with 'dry land' — “by” (KJV, ASV, WEBSTER, DRC) vs “through” (YLT, DARBY) vs “on” (WEB)
  • v29 [grammatical]: syntactic handling of the relative clause 'of which' — “which” (KJV, ASV, YLT, WEBSTER, DRC) vs “When” (WEB) vs “of” (DARBY)
  • v29 [lexical]: meaning of the verb for being swallowed or engulfed — “swallowed up” (WEB, ASV, YLT, DARBY, DRC) vs “drowned” (KJV, WEBSTER)
  • v31 [grammatical]: preposition translated as 'in peace' vs 'with peace' — “with” (KJV, ASV, YLT, WEBSTER, DRC) vs “in” (WEB, DARBY)
  • v32 [grammatical]: modal translation of the future indicative verb 'fail' — “would” (WEB, KJV, DARBY, WEBSTER, DRC) vs “will” (ASV, YLT)
  • v32 [textual]: textual presence of the conjunction 'and' with the names — “Jephthah” (WEB, ASV, YLT, WEBSTER) vs “and of Jephthae of” (KJV) vs “Jephthah and” (DARBY) vs “Jephthe” (DRC)
  • v33 [lexical]: synonyms for conquering or overcoming — “subdued” (WEB, KJV, ASV, WEBSTER) vs “did subdue” (YLT) vs “overcame” (DARBY) vs “conquered” (DRC)
  • v33 [lexical]: translation of 'worked righteousness' vs 'justice' — “wrought righteousness” (KJV, ASV, YLT, DARBY, WEBSTER) vs “worked out” (WEB) vs “justice” (DRC)
  • v34 [lexical]: translation of 'power' vs 'violence' of fire — “power” (WEB, ASV, YLT, DARBY) vs “violence” (KJV, WEBSTER, DRC)
  • v35 [lexical]: specific method of torture translated as beaten or racked — “tortured” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “racked” (DRC)
  • v35 [lexical]: translation of 'redemption' vs 'deliverance' — “accepting deliverance” (KJV, WEBSTER, DRC) vs “their” (WEB, ASV) vs “the redemption” (YLT) vs “having accepted” (DARBY)
  • v36 [lexical]: translation of the noun for prison or imprisonment — “imprisonment” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “prisons” (DRC)
  • v37 [lexical]: translation of the verb for going about or wandering — “wandered about” (KJV, WEBSTER, DRC) vs “went” (ASV, DARBY) vs “went around” (WEB) vs “died they went” (YLT)
  • v39 [grammatical]: differing ways of negating the past tense verb — “received not” (KJV, ASV, WEBSTER, DRC) vs “did receive” (YLT, DARBY) vs “didn’t receive” (WEB)
  • v40 [grammatical]: word order and phrasing for being perfected — “made perfect” (WEB, KJV, ASV, YLT, WEBSTER) vs “without us” (DARBY) vs “perfected without us” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Public domain Greek text (Nestle-Aland/UBS tradition basis) of Hebrews 11.

神の御名: Theos (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

Hebrews 11 functions as a paraenetic catalogue of exempla, utilizing the anaphoric repetition of the dative 'pistei' ('by faith') to recount Israelite history. The chapter opens with a complex definition of 'pistis' (faith) involving the term 'hypostasis' (substance, assurance, or objective guarantee) and 'elenchos' (conviction or proof) of things unseen (v. 1). Academically, the author's concept of 'pistis' focuses on eschatological endurance and faithfulness in the face of suffering, oriented toward unseen future realities (vv. 13-16, 27). This differs materially from the characteristic Pauline usage; rather than focusing on trust in Christ's salvific work for justification, Hebrews frames faith as steadfast adherence to God's promises despite the delay of their fulfillment, modeling the endurance required of the audience (vv. 39-40). Syntactically, verse 11 presents a notable ambiguity regarding whether 'katabolē spermatos' refers to Sarah's active power to conceive despite barrenness, or if it refers to Abraham's reproductive vitality, taking Sarah in the dative of accompaniment.

Jewish interpretation

As a New Testament text, Hebrews 11 is not part of the Jewish canon (Tanakh) and holds no scriptural or normative authority in Judaism. It is not read or interpreted within traditional rabbinic, medieval, or modern religious frameworks. However, modern Jewish scholars who study the New Testament historically approach the chapter as a significant artifact of first-century Hellenistic Judaism. The text presents a chronological catalog of biblical ancestors who exemplify faith or faithfulness, framed within a worldview that blends biblical history with Greco-Roman philosophical concepts.

Latter-day Saint

Hebrews 11 is an epistle's theological exposition and historical catalogue defining faith. It begins by describing faith as the assurance of things hoped for and the evidence of things unseen, framing it as the mechanism by which God created the universe. The chapter then recounts a chronological history of Israelite patriarchs, prophets, and martyrs—including Abel, Enoch, Noah, Abraham, Sarah, and Moses—who obtained divine approval through their actions. The narrative highlights that these ancient figures died without receiving the ultimate promises, concluding that God has prepared a better, future perfection that unites these historical figures with the chapter's present audience.

Jehovah's Witnesses

Hebrews 11 functions as a historical roll call, defining faith as the assured expectation of things hoped for and the evident demonstration of unseen realities. The author systematically recounts the endurance of pre-Christian figures—from Abel to the prophets—who acted on God's promises despite not seeing their ultimate fulfillment in their lifetimes. The chapter contrasts the temporary sufferings and earthly sojourning of these faithful individuals with their hope for a heavenly city and a better resurrection, concluding that they will not be made perfect apart from the current Christian community.

NCBによる翻訳の選択 (58)
  • v1: the assurance of things hoped for — Flattens the strict Greek chiasm into standard English syntax while preserving the parallel conceptual rhythm.
  • v1: the conviction of things not seen — Accurately translates elenchos, conveying both objective reality and subjective certainty, though disputed among traditions whether this denotes a spiritual sense or rational conviction based on testimony.
  • v2: by it — Uses the instrumental preposition to show faith as the direct means of commendation.
  • v2: were commended — Accurately renders the passive verb while establishing the lexical inclusio with verse 39.
  • v3: By faith — Establishes the anaphoric repetition structure utilized consistently throughout the chapter.
  • v3: God — Renders the divine name consistently according to the provided map.
  • v3: what is seen was not made out of things that appear — Preserves the source-text shift in number from the plural visible elements to the singular unified whole.
  • v4: through which he was commended as righteous — Preserves the cognate link with verse 2 while leaving disputed among traditions whether this demonstrates justification by faith alone.
  • v4: testifying — Maintains the explicit cognate connection to the main verb for commendation/testimony.
  • v4: he still speaks — Uses the contemporary present tense to reflect the ongoing reality of his witness idiomatically.
  • v5: translated ... translation ... translated — Preserves the triple cognate structure marking Enoch's departure identically.
  • v6: please him — Supplies the implicit object 'him' to resolve the English syntax cleanly.
  • v6: must believe that he exists — Clearly expresses ontological reality, as a broad reception affirms that saving faith is dynamic personal trust rather than mere intellectual assent.
  • v6: a rewarder — Maintains the conceptual and morphological link directly to 'reward' in verse 26.
  • v7: the things not yet seen — Preserves the specific definite-article phrasing of the source text governing the participle.
  • v7: righteousness that comes by faith — Translates the prepositional phrase dynamically into contemporary English while retaining the standard theological term.
  • v8: being called, obeyed — Translates the present participle cleanly as a subordinate action to the main verb.
  • v8: obeyed to go out — Renders the infinitive complement directly, leaving disputed among traditions whether these historical actions prove saving faith inherently consists of obedience rather than internal assurance alone.
  • v8: to go out ... he went out — Preserves the direct cognate linkage of the departure verbs.
  • v8: where he was going — Replaces archaic 'whither' and uses the progressive imperfect sense of the verb.
  • v9: sojourned ... dwelling — Captures the related but lexically distinct dwelling verbs effectively.
  • v9: of the promise ... of the same promise — Preserves the exact structural repetition of the promise motif.
  • v10: the city having the foundations — Preserves the precise definite-article bracketing around the participial phrase.
  • v11: received power for the conception of seed — Keeps the agency dynamically on Sarah, leaving disputed among traditions whether this refers to her active biological conception or Abraham's reproductive vitality.
  • v12: from one man ... as the stars ... as the sand — Preserves the source-text grammatical shift from the singular origin to the plural magnitude similes.
  • v13: having seen them, and having been persuaded, and having embraced them, and having confessed — Preserves the strict polysyndeton of the four consecutive participles.
  • v13: strangers and exiles — Modernizes the vocabulary while remaining neutral on the claim, disputed among traditions, that this establishes a strict two-kingdoms theology.
  • v14: the ones saying — Preserves the distinct definite-article pattern governing the participle.
  • v15: remembered — Establishes the clear cognate link to Joseph's 'remembering' later in verse 22.
  • v16: aspire to a better country, that is, a heavenly one — Supplies the implicit noun to complete the sentence, broadly demonstrating that the patriarchs sought an eternal inheritance, proving the spiritual continuity between Testaments.
  • v16: God is not ashamed of them, to be called their God — Preserves the emphatic syntactic repetition of the divine name framing the clause.
  • v17: has offered up ... was offering up — Preserves the shift in verb tense from the completed test back to the ongoing conceptual action.
  • v17: one and only — Eliminates the archaic and less precise 'only begotten' per the direct register constraints.
  • v18: to whom — Retains the direct relative linkage connecting the promise directly to Isaac.
  • v19: considering — Provides a modern, dignified equivalent for a calculated cognitive conclusion.
  • v21: worshiped, leaning on the top of his staff — Clarifies the physical posture implicitly, leaving disputed among traditions whether this provides typological justification for venerating sacred objects.
  • v22: remembered — Completes the specific lexical link regarding memory established initially in verse 15.
  • v23: having been born — Translates the aorist passive participle literally and compactly.
  • v24: having grown up — Conveys the maturation idiomatically in contemporary English.
  • v25: to be mistreated with — Establishes the precise cognate link to 'mistreated' utilized in verse 37.
  • v26: the treasures in Egypt — Adopts the text displaying the preposition 'en' as provided by the source language basis.
  • v26: the reward — Maintains the explicit backward reference to the 'rewarder' terminology of verse 6.
  • v27: as seeing the invisible one — Preserves the paradoxical wordplay of seeing the unseeable while supplying a pronoun for English syntax.
  • v28: the Passover and the sprinkling — Uses standard translated terminology for the elements rather than transliterating ritual words.
  • v29: as through dry land — Matches the preposition strictly to the verb of passing utilized.
  • v32: And what more will I say? — Preserves the rhetorical interjection while adhering to the global constraint eliminating the archaic 'shall'.
  • v32: and Jephthah — Retains the explicit conjunction present in the original language text variant.
  • v33: through faith — Captures the slight prepositional variation distinct from the standard 'Pistei' refrain.
  • v34: quenched the power of fire, escaped the edges of the sword, were made strong out of weakness, became mighty in war, put to flight foreign armies. — Preserves the rapid action rhythm of the compact Greek verb list closely.
  • v35: not accepting their deliverance — Articulates the specific earthly escape offered, leaving disputed among traditions whether this catalog establishes an unbroken legacy linking biblical martyrs to contemporary believers.
  • v36: mockings and scourgings, and even bonds and imprisonment — Preserves the plural usage of mass-nouns to indicate repeated instances.
  • v37: They were stoned, they were sawn in two, they were tested — Preserves the homoioteleuton and assonance of the successive passive verbs as faithfully as contemporary English allows.
  • v37: mistreated — Maintains the direct cognate link identically to the mistreatment chosen in verse 25.
  • v38: wandering in deserts and mountains — Translates the participle dynamically, leaving disputed among traditions whether this wandering provides a biblical blueprint for the monastic vocation.
  • v38: —of whom the world was not worthy— — Preserves the sharp relative pronoun interjection structurally disrupting the list of sufferings.
  • v39: having been commended — Translates the participle identically to close the thematic inclusio established in verse 2.
  • v39: did not receive the promise — Renders the negation formally, leaving disputed among traditions whether this deferred reception establishes a dispensational distinction, supports the Limbo of the Fathers, or proves the deceased wait unconsciously.
  • v40: apart from us they would not be made perfect — Preserves the sharp contrastive pronoun shift, broadly demonstrating that all the elect are united into a single corporate body, though leaving disputed among traditions whether this 'better thing' signifies entire sanctification.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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