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Hebrews 11 is the eleventh chapter of the Epistle to the Hebrews in the New Testament of the Christian Bible.The author is anonymous, although the internal reference to "our brother Timothy" (Hebrews 13:23) causes a traditional attribution to Paul, but this attribution has been disputed since the second century and there is no decisive evidence for the authorship.
In tone, and detail, Hebrews goes beyond Paul and attempts a more complex, nuanced, and openly adversarial definition of the relationship. [20] The epistle opens with an exaltation of Jesus as "the radiance of God's glory, the express image of his being, and upholding all things by his powerful word" (Hebrews 1:1–3). [ 21 ]
Hebrews 1:7-12 from 𝔓 114. Hebrews 1:3. φερων τε τα παντα τω ρηματι της δυναμεως αυτου upholding the universe by his word of power – rest of the manuscripts φανερων τε τα παντα τω ρηματι της δυναμεως αυτου revealed the universe by his word of power – Codex ...
Of those children, only Enoch is named specifically, born when Jared was 162 years old (Genesis 5:18, 5:22a, 5:24, Hebrews 11:5b, Jude 14–15). Enoch went on to marry Edna, according to Jubilees , and the sole named grandchild of Jared is Enoch's son Methuselah , the longest-living human mentioned in the Bible who lived 969 years.(Genesis 5:27 ...
The Chaldean names are related to the Hebrew ones, with the names El and Yah replaced by Babylonian theonyms: Šaḏraḵ may reflect Šudur Aku "Command of Aku (the moon god)", [14] Mêšaḵ is probably a variation of Mi-ša-aku, meaning "Who is as Aku is?", and Abednego is either "Slave of the god Nebo/Nabu" or a variation of Abednergal ...
The story is remembered for the killing of the fugitive Ephraimites who were identified by their accent; they said the Hebrew word shibboleth as sibboleth. "At that time 42,000 of the Ephraimites fell" (Judges 12:5–6). Jephthah is referenced once in the Epistle to the Hebrews 11:32.
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
The Letter to the Hebrews uses Jeremiah's prophecy as an inclusio in 8:8-12 and 10:16-18. There are many more examples of this literary device in the New Testament. A case of inclusio occurs in the Gospel of Mark's treatment of the "cursing of the fig tree" and the "cleansing of the Temple" (chapter 11).