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Selected Verse: Hebrews 1:6 - King James
| Verse |
Translation |
Text |
| Heb 1:6 |
King James |
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
And--Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psa 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Heb 9:11; Heb 10:5) as man, in His incarnation, nativity (Luk 2:9-14), temptation (Mat 4:10-11), resurrection (Mat 28:2), and future second advent in glory, angels were designed by God to be subject to Him. Compare Ti1 3:16, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (Eph 3:10; Th2 1:9-10; Pe1 3:22). The fullest realization of His Lordship shall be at His second coming (Psa 97:7; Co1 15:24-25; Phi 2:9). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. KIMCHI says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him.
the world--subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Rom 8:29); Col 1:15-16, Col 1:18). In Deu 32:43, the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Psa 97:7. The type David, in the Psa 89:27 (quoted in Heb 1:5), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Psa 97:7); for He is "King of kings and Lord of lords" (Rev 19:16). In the Greek, "again" is transposed; but this does not oblige us, as ALFORD thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Mat 5:33; Greek, Joh 12:39). |
| Notes on the Bible, by Albert Barnes, [1834] |
And again - Margin, "When he bringeth in again." The proper construction of this sentence probably is, "But when, moreover, he brings in," etc. The word "again" refers not to the fact that the Son of God is brought "again" into the world, implying that he had been introduced before; but it refers to the course of the apostle's argument, or to the declaration which is made about the Messiah in another place. "The name Son is not only given to him as above, but also in another place, or on another occasion when he brings in the first-begotten into the world." "When he bringeth in." When he introduces. So far as the "language" here is concerned this might refer to the birth of the Messiah, but it is evident from the whole connection that the writer means to refer to something that is said in the Old Testament. This is plain because the passage occurs among quotations designed to prove a specific point - that the Son of God, the Author of the Christian system, was superior to the angels.
A declaration of the writer here, however true and solemn, would not have answered the purpose. A "proof-text" was missing; a text which would be admitted by those to whom he wrote to bear on the point under consideration. The meaning then is, "that on another occasion different from those to which he had referred, God, when speaking of the Messiah, or when introducing him to mankind, had used language showing that he was superior to the angels." The meaning of the phrase, "when he bringeth in," therefore, I take to be, when he introduces him to people; when he makes him known to the world - to wit, by the declaration which he proceeds immediately to quote. "The first-begotten." Christ is called the "first-begotten," with reference to his resurrection from the dead, in Rev 1:5, and Col 1:18. It is probable here, however, that the word is used, like the word "first-born," or "first-begotten" among the Hebrews, by way of eminence.
As the first-born was the principal heir, and had special privileges, so the Lord Jesus Christ sustains a similar rank in the universe of which God is the Head and Father; see notes on Joh 1:14, where the word "only-begotten" is used to denote the dignity and honor of the Lord Jesus. "Into the world." When he introduces him to mankind, or declares what he is to be. "He saith, And let all the angels of God worship him." Much difficulty has been experienced in regard to this quotation, for it cannot be denied that it is intended to be a quotation. In the Septuagint these very words occur in Deu 32:43, where they are inserted in the Song of Moses. But they are not in the Hebrew, nor are they in all the copies of the Septuagint. The Hebrew is, "Rejoice, O ye nations with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries." The Septuagint is, "Rejoice ye heavens with him; and let all the angels of God worship him. Let the nations rejoice with his people, and let all the sons of God be strong in him, for he has avenged the blood of his sons." But there are objections to our supposing that the apostle had this place in his view, which seem to me to settle the matter.
(1) one is, that the passage is not in the Hebrew; and it seems hardly credible that in writing to Hebrews, and to those residing in the very country where the Hebrew Scriptures were constantly used, he should adduce as a proof-text on an important doctrine what was not in their Scriptures.
(2) a second is, that it is omitted in all the ancient versions except the Septuagint.
(3) a third is, that it is impossible to believe that the passage in question in Deuteronomy had any reference to the Messiah. It does not relate to his "introduction" to the world. It would not occur to any reader that it had any such reference. The context celebrates the victory over the enemies of Israel which God will achieve. After saying that "his arrows would be drunk with blood, and that his sword would devour flesh with the blood of the slain and of captives, from the time when he began to take vengeance on an enemy," the Septuagint (not the Hebrew) immediately asserts, "let the heavens rejoice at the same time with him, and let all the angels of God worship him." That is, "Let the inhabitants of the heavenly world rejoice in the victory of God over the enemies of his people, and let them pay their adoration to him." But the Messiah does not appear to be alluded to anywhere in the context; much less described as "introduced into the world."
There is, moreover, not the slightest evidence that it was ever supposed by the Jews to have any such reference; and though it might be said that the apostle merely quoted "language" that expressed his meaning - as we often do when we are familiar with any well-known phrase that will exactly suit our purpose and convey an idea - yet it should be remarked that this is not the way in which this passage is quoted. It is a "proof-text," and Paul evidently meant to be understood as saying that that passage had a "fair" reference to the Messiah. It is evident, moreover, that it would be admitted to have such a reference by those to whom he wrote. It is morally certain, therefore, that this was not the passage which the writer intended to quote. The probability is, that the writer here referred to Psa 97:7, (in the Septuagint Psa 96:7). In that place, the Hebrew is, "worship him, all ye gods" כל אלהים kaal 'elohiym - "all ye 'elohiym."
In the Septuagint it is, "Let all his angels worship him;" where the translation is literal, except that the word "God" - "angels of God" - is used by the apostle instead of "his" - "all his angels" - as it is in the Septuagint. The word "gods" - אלהים 'elohiym - is rendered by the word "angels" - but the word may have that sense. Thus, it is rendered by the Septuagint; in Job 20:15; and in Psa 8:6; Psa 137:1. It is well known that the word אלהים 'elohiym may denote "kings" and "magistrates," because of their rank and dignity; and is there anything improbable in the supposition that, for a similar reason, the word may be given also to "angels"? The fair interpretation of the passage then would be, to refer it to "angelic beings" - and the command in Psa 97:1-12 is for them to do homage to the Being there referred to. The only question then is, whether the Psalm can be regarded properly as having any reference to the Messiah? Did the apostle fairly and properly use this language as referring to him? On this we may remark:
(1) That the fact that he uses it thus may be regarded as proof that it would be admitted to be proper by the Jews in his time, and renders it probable that it was in fact so used.
(2) two Jewish Rabbis of distinction - Rashi and Kimchi - affirm that all the Psalms Psa. 93-101 are to be regarded as referring to the Messiah. Such was, and is, the opinion of the Jews.
(3) there is nothing in the Psalm which forbids such a reference, or which can be shown to be inconsistent with it. Indeed the whole Psalm might be taken as beautifully descriptive of the "introduction" of the Son of God into the world, or as a sublime and glorious description of his advent. Thus, in Heb 1:1, the earth is called on to rejoice that the Lord reigns. In Heb 1:2-5, he is introduced or described as coming in the most magnificent manner - clouds and darkness attend him; a fire goes before him; the lightnings play; and the hills melt like wax - a sublime description of his coming, with appropriate symbols, to reign, or to judge the world. In Heb 1:6, it is said that all people shall see his glory; in Heb 1:7, that all who worship graven images shall be confounded, and "all the angels are required to do him homage;" and in Heb 1:8-12, the effect of his advent is described as filling Zion with rejoicing, and the hearts of the people of God with gladness. It cannot be proveD, therefore, that this Psalm had no reference to the Messiah; but the presumption is that it had, and that the apostle has quoted it not only as it was usually regarded in his time, but as it was designed by the Holy Ghost. If so, then it proves, what the writer intended, that the Son of God should be adored by the angels; and of course that he was superior to them. It proves also more. Whom would God require the angels to adore? A creature? A man? A fellow-angel? To ask these questions is to answer them. He could require them to worship none but God, and the passage proves that the Son of God is divine. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
world
(Greek, "oikoumenē", means "inhabited earth").
(See Scofield) - (Luk 2:1). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Third quotation, marking the relation of angels to the Son.
And again, when he bringeth in, etc. (ὅταν δὲ πάλιν εἰσαγάγῃ)
Const. again with bringeth in. "When he a second time bringeth the first-begotten into the world." Referring to the second coming of Christ. Others explain again as introducing a new citation as in Heb 1:5; but this would require the reading πάλιν δὲ ὅταν and again, when. In Hebrews, πάλιν, when joined to a verb, always means a second time. See Heb 5:12; Heb 6:1, Heb 6:2. It will be observed that in this verse, and in Heb 5:7, Heb 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saith being indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, "God saith, said, spake, testifieth," or the like. See Heb 2:11, Heb 2:13; Heb 3:7; Heb 4:4, Heb 4:7; Heb 7:21; Heb 10:5, Heb 10:8, Heb 10:15, Heb 10:30. Comp. with these Rom 1:17; Rom 2:24; Rom 4:17; Rom 7:7; Rom 9:13; Rom 10:5, Rom 10:16, Rom 10:20, Rom 10:21; Rom 11:2. Ὅταν εἰσαγάγῃ whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. Joh 16:4; Act 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past.
The first-begotten (τὸν πρωτότοκον)
Mostly in Paul and Hebrews. Comp. Rom 8:29; Col 1:15, Col 1:18; Rev 1:5. Μονογενής only-begotten (Joh 1:14, Joh 1:18; Joh 3:16, Joh 3:18; Jo1 4:9, never by Paul) describes the unique relation of the Son to the Father in his divine nature: πρωτότοκος first-begotten describes the relation of the risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new manhood, etc. See Col 1:15, Col 1:18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. 14) speaks of the Logos as πρωτόγονος or πρεσβύτατος the first-born or eldest son.
And let all the angels of God worship him (καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ)
Προσκυνεῖν to worship mostly in the Gospels, Acts, and Apocrypha. In Paul only Co1 14:25. Very often in lxx. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Mat 9:18; Mat 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Act 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deu 32:43. It appears substantially in Psa 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| And again - That is, in another scripture. He - God. Saith, when he bringeth in his first - begotten - This appellation includes that of Son, together with the rights of primogeniture, which the first - begotten Son of God enjoys, in a manner not communicable to any creature. Into the world - Namely, at his incarnation. He saith, Let all the angels of God worship him - So much higher was he, when in his lowest estate, than the highest angel. Psa 97:7. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And again, when he bringeth in the firstbegotten - This is not a correct translation of the Greek, Ὁταν δε παλιν εισαγαγῃ τον πρωτοτοκον εις την οικουμενην· But when he bringeth again, or the second time, the first-born into the habitable world. This most manifestly refers to his resurrection, which might be properly considered a second incarnation; for as the human soul, as well as the fullness of the Godhead bodily, dwelt in the man, Christ Jesus on and during his incarnation, so when he expired upon the cross, both the Godhead and the human spirit left his dead body; and as on his resurrection these were reunited to his revivified manhood, therefore, with the strictest propriety, does the apostle say that the resurrection was a second bringing of him into the world.
I have translated οικουμενη the habitable world, and this is its proper meaning; and thus it is distinguished from κοσμος, which signifies the terraqueous globe, independently of its inhabitants; though it often expresses both the inhabited and uninhabited parts. Our Lord's first coming into the world is expressed by this latter word, Heb 10:5 : Wherefore when he cometh into the world, διο εισερχομενος εις τον κοσμον, and this simply refers to his being incarnated, that he might be capable of suffering and dying for man. But the word is changed on this second coming, I mean his resurrection, and then οικουμενη is used; and why? (fancy apart) because he was now to dwell with man; to send his gospel everywhere to all the inhabitants of the earth, and to accompany that Gospel wherever he sent it, and to be wherever two or three should be gathered together in his name. Wherever the messengers of Jesus Christ go, preaching the kingdom of God, even to the farthest and most desolate parts of the earth where human beings exist, there they ever find Christ; he is not only in them, and with them, but he is in and among all who believe on him through their word.
Let all the angels of God worship him - The apostle recurs here to his former assertion, that Jesus is higher than the angels, Heb 1:4, that he is none of those who can be called ordinary angels or messengers, but one of the most extraordinary kind, and the object of worship to all the angels of God. To worship any creature is idolatry, and God resents idolatry more than any other evil. Jesus Christ can be no creature, else the angels who worship him must be guilty of idolatry, and God the author of that idolatry, who commanded those angels to worship Christ.
There has been some difficulty in ascertaining the place from which the apostle quotes these words; some suppose Psa 97:7 : Worship him, all ye gods; which the Septuagint translate thus: Προσκυνησατε αυτῳ, παντες αγγελοι αυτου· Worship him, all ye his angels; but it is not clear that the Messiah is intended in this psalm, nor are the words precisely those used here by the apostle. Our marginal references send us with great propriety to the Septuagint version of Deu 32:43, where the passage is found verbatim et literatim; but there is nothing answering to the words in the present Hebrew text. The apostle undoubtedly quoted the Septuagint, which had then been for more than 300 years a version of the highest repute among the Jews; and it is very probable that the copy from which the Seventy translated had the corresponding words. However this may be, they are now sanctioned by Divine authority; and as the verse contains some singular additions, I will set it down in a parallel column with that of our own version, which was taken immediately from the Hebrew text, premising simply this, that it is the last verse of the famous prophetic song of Moses, which seems to point out the advent of the Messiah to discomfit his enemies, purify the land, and redeem Israel from all his iniquities.
Deu 32:43, from the Hebrew Deuteronomy 32:43, from the Septuagint - Rejoice, ye heaven, together with him; and let all the ... Rejoice, O ye nations, with angels of God worship him. Rejoice, ye Gentiles, with his people ... his people; and let the children of God be strengthened ... for he will avenge in him; for he will avenge the blood of his children; the blood of his servants; - and will render he will avenge, and will repay judgment to his adver- vengeance to his adversaries: - and ... saries; and those who hate him will he recompense: ... will be merciful to his land and to his people and the Lord will purge the land of his people
This is a very important verse; and to it, as it stands in the Septuagint, St. Paul has referred once before; see Rom 15:10. This very verse, as it stands now in the Septuagint, thus referred to by an inspired writer, shows the great importance of this ancient version; and proves the necessity of its being studied and well understood by every minister of Christ. In Romans 3 there is a large quotation - from Psa 14:1-7 :, where there are six whole verses in the apostle's quotation which are not found in the present Hebrew text, but are preserved in the Septuagint! How strange it is that this venerable and important version, so often quoted by our Lord and all his apostles, should be so generally neglected, and so little known! That the common people should be ignorant of it, is not to be wondered at, as it has never been put in an English dress; but that the ministers of the Gospel should be unacquainted with it may be spoken to their shame. |
39 Therefore they could not believe, because that Esaias said again,
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
27 Also I will make him my firstborn, higher than the kings of the earth.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
15 Who is the image of the invisible God, the firstborn of every creature:
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
5 For unto the angels hath he not put in subjection the world to come, whereof we speak.
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:
24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
25 For he must reign, till he hath put all enemies under his feet.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
14 Glory to God in the highest, and on earth peace, good will toward men.
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.
2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.
3 A fire goeth before him, and burneth up his enemies round about.
4 His lightnings enlightened the world: the earth saw, and trembled.
5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.
6 The heavens declare his righteousness, and all the people see his glory.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD.
9 For thou, LORD, art high above all the earth: thou art exalted far above all gods.
10 Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
11 Light is sown for the righteous, and gladness for the upright in heart.
12 Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.
1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.
6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
15 He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.
7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
1 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
7 Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.
18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
15 Who is the image of the invisible God, the firstborn of every creature:
9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
15 Who is the image of the invisible God, the firstborn of every creature:
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.
4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
13 As it is written, Jacob have I loved, but Esau have I hated.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
8 Though he were a Son, yet learned he obedience by the things which he suffered;
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
1 To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.
3 They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.
4 Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
5 There were they in great fear: for God is in the generation of the righteous.
6 Ye have shamed the counsel of the poor, because the LORD is his refuge.
7 Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
10 And again he saith, Rejoice, ye Gentiles, with his people.
43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.
7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: