Hebrews 11:34

11:34 quenched the flames of fire: See Dan 3:16-30. • escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2; 2 Kgs 1:1-18; Jer 26:10-16; 38:1-13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 11:34. Ἔκλιναν, drove back) by putting the enemy to flight, and by their slaughter of one another.—ἀλλοτρίων, of aliens) i.e. of enemies.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_11:34. Ἔσβεσαν δύναμιν πυρός] Quenched the violence of fire (fires violence). Theophylact: οὐκ εἶπε δὲ ἔσβεσαν πῦρ ἀλλὰ δύναμιν πυρός, ὃ καὶ μεῖζον· ἐξαπτόμενον γὰρ ὅλως δύναμιν τοῦ καίειν οὐκ εἶχε κατʼ αὐτῶν. To be compared is the statement with regard to Shadrach, Meshach, and Abednego, the three companions of Daniel, Daniel 3. Comp. 1Ma_2:59 : Ἀνανίας, Ἀζαρίας, Μισαὴλ πιστεύσαντες ἐσώθησαν ἐκ φλογός.

ἔφυγον στόματα μαχαίρας] escaped the sword-points; e.g. David, comp. 1Sa_18:11; 1Sa_19:10; 1Sa_19:12; 1Sa_21:10; Elijah, comp. 1Ki_19:1 ff.; Elisha, comp. 2Ki_6:14 ff., 2Ki_6:31 ff.

ἐνεδυναμώθησαν ἀπὸ ἀσθενείας] out of weakness were made strong. These words Chrysostom, Theodoret, Oecumenius, and Theophylact refer to the strengthening of the whole people by liberation from the Babylonian captivity; Oecumenius, Theophylact, Calvin, Schlichting, Jac. Cappellus, Grotius, Owen, Heinrichs, Huët, Böhme, Stuart, Stein, Tholuck, Ebrard, and the majority, partly exclusively, partly, among other things, to the recovery of Hezekiah (2 Kings 20.; Isaiah 38.); certainly more correct, however, Bengel, Chr. Fr. Schmid, Storr, Bleek, de Wette, Hofmann, to the reinvigoration of the weakened Samson (Jdg_16:28 ff.).

ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ] waxed valiant in battle. Theodoret καὶ οἱ προῤῥηθέντες καὶ οἱ τοῦ Ματταθίου παῖδες Ἰούδας καὶ Ἰωνάθης καὶ Σίμων. That the author was thinking of the Maccabees also, in particular, in addition to the judges and David, is certainly very probable.

παρεμβολὰς ἔκλιναν ἀλλοτρίων] Made armies of aliens flinch or give way. Theodoret: τὸ αὐτὸ διαφόρως εἴρηκεν.

παρεμβολή, as מַחֲנֶח, in the signification of army; likewise Jdg_4:16; Jdg_7:14; 1Ma_5:28; 1Ma_5:45, and frequently. With the Greeks this signification of the word is rare; comp., however, Aelian, Var. Hist. 14:46: Ἡνίκα δὲ ἔδει συμμίξαι, ἐνταῦθα οἱ μὲν κύνες προπηδῶντες ἐτάραττον τὴν παρεμβολήν.

κλίνειν, in the sense indicated, is found in Holy Scripture only here.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Quenched the violence of fire-- (Dan 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Dan 3:19-30 and Dan 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

escaped . . . sword--So Jephthah (Jdg 12:3); and so David escaped Saul's sword (Sa1 18:11; Sa1 19:10, Sa1 19:12); Elijah (Kg1 19:1, &c.; Kg2 6:14).

out of weakness . . . made strong--Samson (Jdg 16:28; Jdg 15:19). Hezekiah (Isa. 37:1-38:22). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

valiant in fight--Barak (Jdg 4:14-15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

armies--literally, "camps" referring to Jdg 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. Quenched the violence of fire] As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3.

Escaped the edge of the sword] Moses, who escaped the sword of Pharaoh, Ex 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others.

Out of weakness were made strong] Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21.

Waxed valiant in fight] Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

34. Out of weakness were made strong, etc. Chrysostom refers this to the restoration of the Jews from exile, in which they were like men without hope; I do not disapprove of its applications to Hezekiah. We might at the same time extend it wider, that the Lord, by his hand, raised on high his saints, whenever they were cast down; and brought help to their weakness, so as to endue them with full strength.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) The violence.—Rather, the power (Daniel 3.).

Escaped the edge of the sword.—Though it would not be difficult to trace the application of this and the following clauses to the heroes of Israel celebrated in the Old Testament history (the perils of David and Elijah and the “weakness” of Samson and Hezekiah will occur to the mind of all), it seems likely that the writer’s thought is resting mainly on the history of the Maccabæan times. That the following verse relates to narratives contained in the Second Book of Maccabees is generally acknowledged; and no words could more truly characterise the general contents of the First Book than those of the present verse.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. quenched the violence of fire] Dan_3:25; 1Ma_2:59.

escaped the edge of the sword] David (1Sa_18:11; 1Sa_19:10, &c.), Elijah (1Ki_19:2), Elisha (2Ki_6:12-17; Jer_26:24, &c.).

out of weakness were made strong] Hezekiah (2Ki_20:5), Samson (Jdg_15:15; Jdg_16:28-30), David (1Sa_17:42; 1Sa_17:51, &c.).

turned to flight the armies of the aliens] This and the previous clause may refer specially to the Maccabees, though they also suit Joshua, the Judges, David, &c. The word used for “armies” (parembolas) is the word used for “camp” in Heb_13:11; Heb_13:13; Rev_20:9. It has both senses in the LXX. (Jdg_4:16). The classic verb for “drove back” is found here only in the N.T. (klino).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And others had trial of cruel mockings,.... As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Jdg 16:25.

and scourgings; or smitings, as Jeremiah and Micaiah, Jer 20:22.

yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Gen 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 Quenched 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.

Ver. 34. Escaped the edge of the sword] As David by the force of his faith escaped Saul’s sword, Elijah Ahab’s, Elisha the Syrians’, 2Ki 6:8-23, and various of God’s hidden ones at this day have escaped by a strange providence, when studiously sought after as sheep to the slaughter. See the Prefatory Epistle to Mr Shaw’s Sermon.

Out of weakness were made strong] And here their strength was to sit still, as theirs was, Isa 30:7. They thought their strength had been in the help of Egypt; but the prophet tells them, whatsoever strength they expect from Egypt they shall have it here. Your Egypt "is to sit still" (so the words may be read); by sitting still you shall have an Egypt; whatsoever help you might think to have that way, you shall have it this way.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Quenched the violence of fire - As Shadrach, Meshach, and Abednego did; Dan 3:15-26. “Escaped the edge of the sword.” As Elijah did when he fled from Ahab, 1Ki 19:3; as Elijah did when he was delivered from the king of Syria, 2Ki 6:16; and as David did when he fled from Saul.

Out of weakness were made strong - Enabled to perform exploits beyond their natural strength, or raised up from a state of physical infirmity, and invigorated for conflict. Such a case as that of Samson may be referred to, Jdg 15:15; Jdg 16:26-30; or as that of Hezekiah, 2 Kings 20 who was restored from dangerous sickness by the immediate interposition of God; see the notes on Isa. 38.

Waxed valiant in fight - Became valiant. Like Joshua. Barak, David, etc. The books of Joshua, Judges, Samuel, and Kings supply instances of this in abundance.

Turned to flight the armies of the aliens - The foreigners - as the invading Philistines, Ammonites, Moabites, Assyrians, etc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Quenched the violence of fire: by the same faith others of the prophets, Heb 11:32, eminently acquainted with God, and partakers of his secret, who defying idolatry, and the threatenings of a tyrant, became confessors of the true God and his worship, and were adjudged to the fiery furnace, Dan 3:19,23, and by faith were secured from being consumed by those flames, which in an instant destroyed those which threw them in, Heb 11:22-28. How did this fetch down the Son of God himself to accompany them, and to suspend the consuming power of the fire, so as it did not singe either their persons or garments, or to leave any scent of it upon them! And how did Moses’s and Aaron’s prayers extinguish the fire at Kibroth-hattaavah, and at Taberah! Num 11:1,3; 16:22-45.

Escaped the edge of the sword: by faith these worthies, forementioned, Heb 11:32, were delivered, when others fell by the devouring sword, and all those instruments of war which were destructive to others. Their enemies fell by their swords in those many battles wherein they were engaged, fulfilling at that time God’s will, and trusting on his promise. And how many of the prophets hath God delivered from the swords of those who would have killed them!

Out of weakness were made strong; by faith many of those who had really natural infirmities, both of body and mind, had their tremblings and faintings of spirit, and were, in respect of their enemies, weak, few in number, short of them, as to force, power, and policy, yet by faith in God were made bold as lions, and had wonderful success against numerous and potent enemies, Jdg 4:8; 6:15,16; 7:5,7,10; Jdg 11:29; 15:11,19; 1Sa 7:9,10, &c.

Waxed valiant in fight; faith made those who were called to the war by God, mighty for that service, 2Sa 22:30-38, so as no perils could daunt them, no service was too hard for them. How victorious in the most desperate attempts, as to sense, did faith make them! Psa 27:1,3.

Turned to flight the armies of the aliens; they overthrew the camps of adversaries. παρεμβολη notes a single castle or tower, Act 21:34, or a whole camp or place where an army is pitched, Heb 13:11,13; in the plural, many such tents where soldiers lie; and is metonymically read armies. Το κλινειν, actively taken, is to make to lie down, or to throw down, as applied to tents and camps; to put to flight, as applied to armies; all which were those of the idolatrous enemies of the church, strangers to their country, and more to their God, as the army and camp of Midian, Jdg 7:13-23, which were overturned, routed, and destroyed by them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. Quenched… fire—Shadrach, Meshach, and Abednego. Daniel 3. Theophylact finely says, “Not quenched the fire, but, what is greater, the power of the fire.” The fire was allowed to blaze, but not allowed to burn.

Strong… weakness—As females enabled to do exploits, Deborah and Esther; Hezekiah, after his sickness; the whole nation in its weakness, at the return from captivity.

Valiant in fight—Observing a general chronological order, our writer evidently comes down to the age of the Maccabees.

Armies—Literally, camps.

Aliens—Foreigners.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

34. Quenched the violence of fire. See the case of “the Hebrew children” in Dan. 3:19–28. Escaped the edge of the sword. See 1 Sam. 18:10, 11.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

34. μαχαίρης אAD1. Altered in some MSS. into the more classic μαχαίρας.

34. πυρός. Dan 3:25; 1Ma 2:59.

μαχαίρης. David (1Sa 18:11; 1Sa 19:10, &c.), Elijah (1Ki 19:2), Elisha (2Ki 6:12-17), Jer 26:24, &c.

ἀπὸ ἀσθενείας. Hezekiah (2Ki 20:5), Samson (Jdg 15:15; Jdg 16:28-30), David (1Sa 17:42; 1Sa 17:51, &c.).

ἔκλιναν. This and the previous clause may refer specially to the Maccabees, though they also suit Joshua, the Judges, David, &c. The word παρεμβολὰς is the word used for “camp” in Heb 13:11; Heb 13:13; Rev 20:9. It has both senses in the LXX. (Jdg 4:16). The classic verb for “drove back” is found here only in the N. T. (κλίνω).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34.] quenched the power of fire (so the three companions of Daniel,—Shadrach, Meshach, and Abednego, Dan_3. Thl. says, οὐκ εἶπε δὲ ἔσβεσαν πῦρ, ἀλλὰ δύναμιν πυρός, ὃ καὶ μεῖζου· ἐξαπτόμενος γὰρ ὅμως δύναμιν τοῦ καίειν οὐκ εἶχε κατʼ αὐτῶν. It is said of them, 1 Macc. 2:59, that they πιστεύσαντες ἐσώθησαν ἐκ φλογός. Delitzsch reminds us that one of the two martyrs at Brussels, Henry Voes and Joh. Esche, when the flames of the faggots rose round him, said, that it felt to him as if they were strewing roses under him), escaped the edge (στόματα, plur., because the Writer has various examples in mind) of the sword (e. g. David from Saul, 1Sa 18:11; 1Sa 19:10, 1Sa 19:12; 1Sa 21:10: Elijah, 1Ki 19:1 ff.: Elisha, 2Ki 6:14 ff., 2Ki 6:31 ff.: Jeremiah, Baruch, Jer 36:26: Ebedmelech, Jer 38:8 ff., compared with 39:18), were made strong out of weakness (so Samson, after his hair grew, Jdg 16:28 ff.: David, who ends so many of his plaintive psalms with jubilant thanksgiving: Hezekiah, who after deadly sickness was restored to fifteen years of health, 2Ki_20: Isa_38 [see also ref. Judg., of Gideon]. The ancient expositors refer the words, not so probably, to the strengthening of Israel after the return from the captivity: so Chrys., ἀπὸ ἀσθενείας, τουτέστιν, ἀπὸ αἰχμαλωσίας. τὰ κατὰ τὴν ἐπάνοδον τὴν ἀπὸ Βαβυλῶνος ἐνταῦθα αἰνίττεται), were made (see note on ch. 4:3) strong in war (Thdrt. says, καὶ οἱ προῤῥηθέντες, καὶ οἱ τοῦ Ματταθίου παῖδες, Ἰούδας καὶ Ἰωνάθης καὶ Σίμων. It is not improbable that these later glories of the faith were also before the Writer’s mind: they unquestionably are in the next verse), put to flight (the classical usage: so II. ε. 37, Τρῶας δʼ ἔκλιναν Δαναοί: Il. ξ. 510: Od. ι. 59) armies (παρεμβολή, which occurs in ch. 13 (reff.) in its usual sense of a camp, is not unfrequently used in Hellenistic Greek for the army which is in the camp: see reff., and add Ælian, Var. Hist. xiv. 46, οἱ κύνες προπηδῶντες ἐτάραττον τὴν παρεμβολήν) of aliens (see reff. The word is common in the LXX, of Gentiles, aliens from God’s people. The reference of the fact may be general, to many who have preceded: but I should rather regard it as describing the Maccabæan victories. Delitzsch would understand all from ἔφυγον στόματα μαχαίρας, of those times: the escape of Mattathias and his sons into the mountains, the increase and success of the little band that strengthened itself in God, the first victories of Judas Maccabæus over Apollonius, Seron, and others, the formal and victorious war of the Asmonæan heroes with the Syrians and neighbouring people. “That the Writer,” he continues, “should recognize these as illustrious deeds of faith, is no wonder. In our times indeed it is the custom to represent the mighty revival of the Maccabæan period rather as human than divine, rather as patriotic and popular than theocratic and national: but the book of Daniel shews us, in prophetic delineation of that time, the holy people of the Most High, conflicting with the atheistic and antichristian prince of this world, and ascribes to this conflict the highest imaginable importance in reference to the sacred history. Therefore I hold that the clauses from ἔφυγον pass beyond τῶν προφητῶν, and over the book of Daniel to the first of Maccabees, which in the LXX is attached to it: which indeed is generally acknowledged with regard to the two last clauses, and is the more certain because παρεμβολή (מַחֲנֶה), both in the sense of a camp, and in that of an army in order of battle, is one of the favourite words in 1 Macc., and ἀλλότριοι (as well as ἀλλόφυλοι) occurs there, as the translation of זָרִים or נָכְרִים: e. g. i. 38; ii. 7: cf. xv. 33.” And perhaps after all, this may be the true view).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.