Hebrenjve 11:35

Shqip Bible

U vranë me gurë, me sharrë, u prenë, u vranë nga shpata, u endën të mbuluar me lëkurë dhënsh e dhish, nevojtarë, të pikë-lluar, të keqtrajtuar

Bible Verse Review
  from Treasury of Scripure Knowledge

Women: 1 Kings 17:22-24, 2 Kings 4:27-37, Luke 7:12-16, John 11:40-45, Acts 9:41

tortured: Acts 22:24, Acts 22:25, Acts 22:29

not accepting: Acts 4:19

that they: Matthew 22:30, Mark 12:25, Luke 14:14, Luke 20:36, John 5:29, Acts 23:6, Acts 24:15, 1 Corinthians 15:54, Philippians 3:11

Reciprocal: 1 Kings 17:23 - thy son liveth 2 Kings 4:36 - Take up Matthew 10:28 - And Mark 8:35 - will save Luke 9:24 - General Luke 11:48 - for Luke 20:35 - to John 5:39 - ye think John 11:24 - I know John 12:25 - that loveth Romans 8:18 - I reckon 1 Corinthians 10:13 - hath Hebrews 6:2 - resurrection 1 Peter 1:6 - manifold Revelation 12:11 - they loved not

Gill's Notes on the Bible

Ver. 35 Women received their dead raised to life again,.... As the widow of Zarephath, and the Shunammite, 1 Kings 17:22. Their sons were really dead, and they received them alive gain, from the hands of the prophets, Elijah and Elisha, in the way of a resurrection, and by faith; by the faith of the prophets:

and others were tortured; racked, or tympanized; referring to the sufferings of seven brethren, and their mother, in the times of Antiochus, recorded in 2 Maccabees 7 as appears from the kind of torment endured by them; from the offer of deliverance rejected by them; and from their hope of the resurrection: for it follows,

not accepting deliverance; when offered them by the king, see the Apocrypha:

"24 Now Antiochus, thinking himself despised, and suspecting it to be a reproachful speech, whilst the youngest was yet alive, did not only exhort him by words, but also assured him with oaths, that he would make him both a rich and a happy man, if he would turn from the laws of his fathers; and that also he would take him for his friend, and trust him with affairs. 25 But when the young man would in no case hearken unto him, the king called his mother, and exhorted her that she would counsel the young man to save his life.'' (2 Maccabees 7)

that they might obtain a better resurrection; which they died in the faith of, see the Apocryha:

"7 And him he sent with that wicked Alcimus, whom he made high priest, and commanded that he should take vengeance of the children of Israel. 11 And said courageously, These I had from heaven; and for his laws I despise them; and from him I hope to receive them again. 14 So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life. (2 Maccabees)

The resurrection of the saints, which is unto everlasting life, is a better resurrection than mere metaphorical, and figurative ones, as deliverances from great afflictions, which are called deaths; or real ones, which were only to a mortal state, and in order to die again, as those under the Old Testament, and under the New, before the resurrection of Christ; or than the resurrection of the wicked: for the resurrection the saints will obtain will be first, at the beginning of the thousand years; the wicked will not live till after they are ended; it will be by virtue of union to Christ, whereas the wicked will be raised merely by virtue of his power; the saints will rise with bodies glorious, powerful, and spiritual, the wicked with base, vile, and ignoble ones; the righteous will come forth to the resurrection of life, the wicked to the resurrection of damnation. The consideration of the better resurrection is of great use to strengthen faith, under sufferings, for righteousness sake, and this is obtained by suffering; not that suffering is the meritorious cause of it, but saints in this way come to it; it is promised to such, and it will be attained unto, and enjoyed by such; for all that live godly, do, and must suffer persecution in one way or another.

Barnes' Notes on the Bible

Women received their dead raised to life again - As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1 Kings 17:19-24; and of the son of the Shunamite woman whose child was restored to life by Elisha; 2 Kings 4:18-37.

And others were tortured - The word which is used here - τυμπανίζω tumpanizō - to “tympanize,” refers to a form of severe torture which was sometimes practiced. It is derived from τύμπανον tumpanon - “tympanum” - a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us; see it described in the notes on Isaiah 5:12. The engine of torture here referred to, probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture; see 2 Macc. 6:19-29. The punishment here referred to seems to have consisted of two things - the stretching upon the instrument, and the scourging; see Robinson’s Lexicon and Stuart in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον tumpanon - “tympanum” - as meaning:

(1)A beatingstick, and,

(2)A beating-post which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.

Not accepting deliverance - When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.

That they might obtain a better resurrection - That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance then, would have been a kind of restoration to life, or a species of resurrection. But they refused this, and looked forward to a more honorable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honorable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Macc. 6, so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal vigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a “better resurrection” than to be saved from death when persecuted, or to be raised up from a bed of pain.

Clarke's Notes on the Bible

Verse 35. Women received their dead — As did the widow of Zarephath, 1 Kings 17:21, and the Shunammite, 2 Kings 4:34. What other cases under all the above heads the apostle might have in view, we know not.

Others were tortured — ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4. See "Hebrews 11:40"

Not accepting deliverance — This looks very like a reference to the case of the mother and her seven sons, mentioned 2Mac 7:1, &c.