Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Hebrews 1:1 - Strong Concordance

Verse	Translation	Text
Heb 1:1	Strong Concordance	God [2316], who at sundry times [4181] and [2532] in divers manners [4187] spake [2980] in time past [3819] unto the fathers [3962] by [1722] the prophets [4396],
	King James	God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14) at sundry times--Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (Co1 13:12). in divers manners--for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Num 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3). spake--the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c. in time past--From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [BENGEL]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7. the fathers--the Jewish fathers. The Jews of former days (Co1 10:1). by--Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)

at sundry times--Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (Co1 13:12).

in divers manners--for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Num 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3).

spake--the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c.

in time past--From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [BENGEL]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7.

the fathers--the Jewish fathers. The Jews of former days (Co1 10:1).

by--Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).

Notes on the Bible, by Albert Barnes, [1834]
God who at sundry times - The commencement of this Epistle varies from all the others which Paul wrote. In every other instance he at first announces his name, and the name of the church or of the individual to whom he wrote. In regard to the reason why he here varies from that custom, see the introduction, section 3. This commences with the full acknowledgment of his belief that God had made important revelations in past times, but that now he had communicated his will in a manner that more especially claimed their attention. This announcement was of particular importance here. He was writing to those who had been trained up in the full belief of the truths taught by the prophets. As the object of the apostle was to show the superior claims of the gospel, and to lead them from putting confidence in the rites instituted in accordance with the directions of the Old Testament, it was of essential importance that he should admit that their belief of the inspiration of the prophets was well founded. He was not an infidel. He was not disposed to call in question the divine origin of the books which were regarded as given by inspiration. He fully admitted all that had been held by the Hebrews on that heart, and yet showed that the new revelation had more important claims to their attention. The word rendered "at sundry times" - πολυμερῶς polumerōs - means "in many parts." It refers here to the fact that the former revelation had been given in various parts. It had not all been given at once. It had been communicated from time to time as the exigencies of the people required, and as God chose to communicate it. At one time it was by history, then by prophecy, by poetry, by proverbs, by some solemn and special message, etc. The ancient revelation was a collection of various writings, on different subjects, and given at different times; but now God had addressed us by His Son - the one great Messenger who had come to finish the divine communications, and to give a uniform and connected revelation to mankind. The contrast here is between the numerous separate parts of the revelation given by the prophets, and the oneness of that given by his Son. The word does not occur elsewhere in the New Testament. And in divers manners - - πολυτρόπως polutropōs. In many ways. It was not all in one mode. He had employed various methods in communicating his will. At one time it was by direct communication, at another by dreams, at another by visions, etc. In regard to the various methods which God employed to communicate his will, see Introduction to Isaiah, section 7. In contradistinction from these, God had now spoken by his Son. He had addressed us in one uniform manner. It was not by dreams, or visions; it was a direct communication from him. The word used here, also, occurs nowhere else in the New Testament. In times past - Formerly; in ancient times. The series of revelations began, as recorded by Moses, with Adam Gen. 3, and terminated with Malachi - a period of more than three thousand five hundred years. From Malachi to the time of the Saviour there were no recorded divine communications, and the whole period of written revelation, or when the divine communications were recorded from Moses to Malachi, was about a thousand years. Unto the fathers - To our ancestors; to the people of ancient times. By the prophets - The word "prophet" in the Scriptures is used in a wide signification. It means not only those who predict future events, but these who communicate the divine will on any subject. See Rom 12:6 note; Co1 14:1 note. It is used here in that large sense - as denoting all those by whom God had made communications to the Jews in former times.

Vincent's Word Studies, by Marvin R. Vincent [1886]
God Both stages of the revelation were given by God. At sundry times (πολυμερῶς) Rend. in many parts. N.T.o. olxx, but πολυμερής Wisd. 7:22. In the first stage of his revelation, God spake, not at once, giving a complete revelation of his being and will; but in many separate revelations, each of which set forth only a portion of the truth. The truth as a whole never comes to light in the O.T. It appears fragmentarily, in successive acts, as the periods of the Patriarchs, Moses, the Kingdom, etc. One prophet has one, another element of the truth to proclaim. In divers manners (πολυτροπῶς) Rend. in many ways. N.T.o. lxx, 4 Macc. 3:21. This refers to the difference of the various revelations in contents and form. Not the different ways in which God imparted his revelations to the prophets, but the different ways in which he spoke by the prophets to the fathers: in one way through Moses, in another through Elijah, in others through Isaiah, Ezekiel, etc. At the founding of the Old Testament kingdom of God, the character of the revelation was elementary. Later it was of a character to appeal to a more matured spiritual sense, a deeper understanding and a higher conception of the law. The revelation differed according to the faithfulness or unfaithfulness of the covenant-people. Comp. Eph 3:10, the many-tinted wisdom of God, which is associated with this passage by Clement of Alexandria (Strom. i. 4, 27). "Fitly, therefore, did the apostle call the wisdom of God many-tinted, as showing its power to benefit us in many parts and in many ways." Spake (λαλήσας) See on Mat 28:18. Often in the Epistle of the announcement of the divine will by men, as Heb 7:14; Heb 9:19; by angels, as Heb 2:2; by God himself or Christ, as Heb 2:3; Heb 5:5; Heb 12:25. In Paul, almost always of men: once of Christ, Co2 13:3; once of the Law, personified, Rom 3:9. In time past (πάλαι) Better, of old. The time of the Old Testament revelation. It indicates a revelation, not only given, but completed in the past. Unto the fathers (τοῖς πατράσιν) Thus absolutely, Joh 7:22; Rom 9:5; Rom 15:8. More commonly with your or our. By the prophets (ἐν τοῖς προφήταις) Rend. "in the prophets," which does not mean in the collection of prophetic writings, as Joh 6:45; Act 13:40, but rather in the prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; "The prophet is an interpreter, echoing from within (ἔνδοθεν) the sayings of God" (De Praemiis et Poenis, 9)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
God, who at sundry times - The creation was revealed in the time of Adam; the last judgment, in the time of Enoch: and so at various times, and in various degrees, more explicit knowledge was given. In divers manners - In visions, in dreams, and by revelations of various kinds. Both these are opposed to the one entire and perfect revelation which he has made to us by Jesus Christ. The very number of the prophets showed that they prophesied only "in part." Of old - There were no prophets for a large tract of time before Christ came, that the great Prophet might be the more earnestly expected. Spake - A part is put for the whole; implying every kind of divine communication. By the prophets - The mention of whom is a virtual declaration that the apostle received the whole Old Testament, and was not about to advance any doctrine in contradiction to it. Hath in these last times - Intimating that no other revelation is to be expected. Spoken - All things, and in the most perfect manner. By his Son - Alone. The Son spake by the apostles. The majesty of the Son of God is proposed, Absolutely, by the very name of Son, Heb 1:1, and by three glorious predicates, - "whom he hath appointed," "by whom he made," who "sat down;" whereby he is described from the beginning to the consummation of all things, Heb 1:2-3 Comparatively to angels, Heb 1:4. The proof of this proposition immediately follows: the name of Son being proved, Heb 1:5; his being "heir of all things," Heb 1:6-9; his making the worlds, Heb 1:10-12 his sitting at God's right hand, Heb 1:13, &c.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son. This Son, in the fullness of time, was manifested in the flesh that he might complete all vision and prophecy, supply all that was wanting to perfect the great scheme of revelation for the instruction of the world, and then die to put away sin by the sacrifice of himself. The description which he gives of this glorious personage is elevated beyond all comparison. Even in his humiliation, his suffering of death excepted, he is infinitely exalted above all the angelic host, is the object of their unceasing adoration, is permanent on his eternal throne at the right hand of the Father, and from him they all receive their commands to minister to those whom he has redeemed by his blood. in short, this first chapter, which may be considered the introduction to the whole epistle is, for importance of subject, dignity of expression, harmony and energy of language, compression and yet distinctness of ideas, equal, if not superior, to any other part of the New Testament. Sundry times - Πολυμερως, from πολυς, many, and μερος, a part; giving portions of revelation at different times. Divers manners - Πολυτροπως, from πολυς, many, and τροπος, a manner, turn, or form of speech; hence trope, a figure in rhetoric. Lambert Bos supposes these words to refer to that part of music which is denominated harmony, viz. that general consent or union of musical sounds which is made up of different parts; and, understood in this way, it may signify the agreement or harmony of all the Old Testament writers, who with one consent gave testimony to Jesus Christ, and the work of redemption by him. To him gave all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins; Act 10:43. But it is better to consider, with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament; it was not complete, nor can it without the New be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made πολυμερως και πολυτροπως, at various times, by various persons, in various laws and forms of teaching, with various degrees of clearness, under various shadows, types, and figures, and with various modes of revelation, such as by angels, visions, dreams, mental impressions, etc. See Num 12:6, Num 12:8. But under the New Testament all is done ἁπλως, simply, by one person, i.e. Jesus, who has fulfilled the prophets, and completed prophecy; who is the way, the truth, and the life; and the founder, mediator, and governor of his own kingdom. One great object of the apostle is, to put the simplicity of the Christian system in opposition to the complex nature of the Mosaic economy; and also to show that what the law could not do because it was weak through the flesh, Jesus has accomplished by the merit of his death, and the energy of his Spirit. Maximus Tyrius, Diss. 1, page 7, has a passage where the very words employed by the apostle are found, and evidently used nearly in the same sense: Τῃ του ανθρωπου ψυχῃ δυο οργανων οντων προς συνεσιν, του μεν ἁπλου, ὁν καλουμεν νουν, του δε ποικιλου και πολυμερους και πολυτροπου, ἁς αισθησεις καλουμεν. "The soul of man has two organs of intelligence: one simple, which we call mind; the other diversified, and acting in various modes and various ways, which we term sense." A similar form of expression the same writer employs in Diss. 15, page 171: "The city which is governed by the mob, πολυφωνον τε ειναι και πολυμερη και πολυπαθη, is full of noise, and is divided by various factions and various passions." The excellence of the Gospel above the law is here set down in three points: 1. God spake unto the faithful under the Old Testament by Moses and the prophets, worthy servants, yet servants; now the Son is much better than a servant, Heb 1:4. 2. Whereas the body of the Old Testament was long in compiling, being about a thousand years from Moses to Malachi; and God spake unto the fathers by piecemeal, one while raising up one prophet, another while another, now sending them one parcel of prophecy or history, then another; but when Christ came, all was brought to perfection in one age; the apostles and evangelists were alive, some of them, when every part of the New Testament was completely finished. 3. The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout; James, Jude, and the Apocalypse excepted. See Leigh.

Top

⁴⁶ For [1063] [1487] had ye believed [4100] Moses [3475], ye would have believed [4100] [302] me [1698]: for [1063] he [1565] wrote [1125] of [4012] me [1700].

¹⁷ For [3754] the law [3551] was given [1325] by [1223] Moses [3475], but grace [5485] and [2532] truth [225] came [1096] by [1223] Jesus [2424] Christ [5547].

¹⁰ And [2532] I fell [4098] at [1715] his [846] feet [4228] to worship [4352] him [846]. And [2532] he said [3004] unto me [3427], See [3708] thou do it not [3361]: I am [1510] thy [4675] fellowservant [4889], and [2532] of thy [4675] brethren [80] that have [2192] the testimony [3141] of Jesus [2424]: worship [4352] God [2316]: for [1063] the testimony [3141] of Jesus [2424] is [2076] the spirit [4151] of prophecy [4394].

⁹ For [3754] in [1722] him [846] dwelleth [2730] all [3956] the fulness [4138] of the Godhead [2320] bodily [4985].

³⁴ For [1063] he whom [3739] God [2316] hath sent [649] speaketh [2980] the words [4487] of God [2316]: for [1063] God [2316] giveth [1325] not [3756] the Spirit [4151] by [1537] measure [3358] unto him.

¹⁶ And [2532] of [1537] his [846] fulness [4138] have [2983] all [3956] we [2249] received [2983], and [2532] grace [5485] for [473] grace [5485].

³⁷ But [1161] last of all [5305] he sent [649] unto [4314] them [846] his [846] son [5207], saying [3004], They will reverence [1788] my [3450] son [5207].

³⁴ And [1161] when [3753] the time [2540] of the fruit [2590] drew near [1448], he sent [649] his [846] servants [1401] to [4314] the husbandmen [1092], that they might receive [2983] the fruits [2590] of it [846].

¹ Moreover [1161], brethren [80], I would [2309] not [3756] that ye [5209] should be ignorant [50], how that [3754] all [3956] our [2257] fathers [3962] were [2258] under [5259] the cloud [3507], and [2532] all [3956] passed [1330] through [1223] the sea [2281];

⁷ Wherefore [1352] (as [2531] the Holy [40] Ghost [4151] saith [3004], To day [4594] if [1437] ye will hear [191] his [846] voice [5456],

³ How [4459] shall we [2249] escape [1628], if we neglect [272] so great [5082] salvation [4991]; which [3748] at the first [746] began [2983] to be spoken [2980] by [1223] the Lord [2962], and was confirmed [950] unto [1519] us [2248] by [5259] them that heard [191] him;

³ Who [3739] being [5607] the brightness [541] of his glory [1391], and [2532] the express image [5481] of his [846] person [5287], and [5037] upholding [5342] all things [3956] by the word [4487] of his [846] power [1411], when he had [4160] [2512] by [1223] himself [1438] purged [4160] [2512] our [2257] sins [266], sat down [2523] on [1722] the right hand [1188] of the Majesty [3172] on [1722] high [5308];

⁶ And he said [0559], Hear [08085] now my words [01697]: If there be a prophet [05030] among you, I the LORD [03068] will make myself known [03045] unto him in a vision [04759], and will speak [01696] unto him in a dream [02472].
⁷ My servant [05650] Moses [04872] is not so, who is faithful [0539] in all mine house [01004].
⁸ With him will I speak [01696] mouth [06310] to mouth [06310], even apparently [04758], and not in dark speeches [02420]; and the similitude [08544] of the LORD [03068] shall he behold [05027]: wherefore then were ye not afraid [03372] to speak [01696] against my servant [05650] Moses [04872]?

¹² For [1063] now [737] we see [991] through [1223] a glass [2072], darkly [1722] [135]; but [1161] then [5119] face [4383] to [4314] face [4383]: now [737] I know [1097] in [1537] part [3313]; but [1161] then [5119] shall I know [1921] even as [2531] also [2532] I am known [1921].

¹ God [2316], who at sundry times [4181] and [2532] in divers manners [4187] spake [2980] in time past [3819] unto the fathers [3962] by [1722] the prophets [4396],
² Hath [2980] in [1909] these [5130] last [2078] days [2250] spoken [2980] unto us [2254] by [1722] his Son [5207], whom [3739] he hath appointed [5087] heir [2818] of all things [3956], by [1223] whom [3739] also [2532] he made [4160] the worlds [165];
³ Who [3739] being [5607] the brightness [541] of his glory [1391], and [2532] the express image [5481] of his [846] person [5287], and [5037] upholding [5342] all things [3956] by the word [4487] of his [846] power [1411], when he had [4160] [2512] by [1223] himself [1438] purged [4160] [2512] our [2257] sins [266], sat down [2523] on [1722] the right hand [1188] of the Majesty [3172] on [1722] high [5308];
⁴ Being made [1096] so much [5118] better than [2909] the angels [32], as [3745] he hath by inheritance obtained [2816] a more excellent [1313] name [3686] than [3844] they [846].
⁵ For [1063] unto which [5101] of the angels [32] said he [2036] at any time [4218], Thou [4771] art [1488] my [3450] Son [5207], this day [4594] have [1080] I [1473] begotten [1080] thee [4571]? And [2532] again [3825], I [1473] will be [2071] to [1519] him [846] a Father [3962], and [2532] he [846] shall be [2071] to [1519] me [3427] a Son [5207]?
⁶ And [1161] again [3825], when [3752] he bringeth in [1521] the firstbegotten [4416] into [1519] the world [3625], he saith [3004], And [2532] let [4352] all [3956] the angels [32] of God [2316] worship [4352] him [846].
⁷ And [2532] of [4314] [3303] the angels [32] he saith [3004], Who maketh [4160] his [846] angels [32] spirits [4151], and [2532] his [846] ministers [3011] a flame [5395] of fire [4442].
⁸ But [1161] unto [4314] the Son [5207] he saith, Thy [4675] throne [2362], O God [2316], is for [1519] ever [165] and ever [165]: a sceptre [4464] of righteousness [2118] is the sceptre [4464] of thy [4675] kingdom [932].
⁹ Thou hast loved [25] righteousness [1343], and [2532] hated [3404] iniquity [458]; therefore [1223] [5124] God [2316], even thy [4675] God [2316], hath anointed [5548] thee [4571] with the oil [1637] of gladness [20] above [3844] thy [4675] fellows [3353].
¹⁰ And [2532], Thou [4771], Lord [2962], in [2596] the beginning [746] hast laid the foundation [2311] of the earth [1093]; and [2532] the heavens [3772] are [1526] the works [2041] of thine [4675] hands [5495]:
¹¹ They [846] shall perish [622]; but [1161] thou [4771] remainest [1265]; and [2532] they all [3956] shall wax old [3822] as [5613] doth a garment [2440];
¹² And [2532] as [5616] a vesture [4018] shalt thou fold [1667] them [846] up [1667], and [2532] they shall be changed [236]: but [1161] thou [4771] art [1488] the same [846], and [2532] thy [4675] years [2094] shall [1587] not [3756] fail [1587].
¹³ But [1161] to [4314] which [5101] of the angels [32] said he [2046] at any time [4218], Sit [2521] on [1537] my [3450] right hand [1188], until [302] [2193] I make [5087] thine [4675] enemies [2190] thy [4675] footstool [5286] [4228]?
¹⁴ Are they [1526] not [3780] all [3956] ministering [3010] spirits [4151], sent forth [649] to [1519] minister [1248] for [1223] them who shall [3195] be heirs of [2816] salvation [4991]?

¹ Follow [1377] after charity [26], and [1161] desire [2206] spiritual [4152] gifts, but [1161] rather [3123] that [2443] ye may prophesy [4395].

⁶ Having [2192] then [1161] gifts [5486] differing [1313] according [2596] to the grace [5485] that is given [1325] to us [2254], whether [1535] prophecy [4394], let us prophesy according [2596] to the proportion [356] of faith [4102];

⁴⁰ Beware [991] therefore [3767], lest that [3361] come [1904] upon [1909] you [5209], which is spoken of [2046] in [1722] the prophets [4396];

⁴⁵ It is [2076] written [1125] in [1722] the prophets [4396], And [2532] they shall be [2071] all [3956] taught [1318] of God [2316]. Every man [3956] therefore [3767] that hath heard [191], and [2532] hath learned [3129] of [3844] the Father [3962], cometh [2064] unto [4314] me [3165].

⁸ Now [1161] I say [3004] that Jesus [2424] Christ [5547] was [1096] a minister [1249] of the circumcision [4061] for [5228] the truth [225] of God [2316], to [1519] confirm [950] the promises [1860] made unto the fathers [3962]:

⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].

²² Moses [3475] therefore [1223] [5124] gave [1325] unto you [5213] circumcision [4061]; (not [3756] because [3754] it is [2076] of [1537] Moses [3475], but [235] of [1537] the fathers [3962];) and [2532] ye [4059] on [1722] the sabbath day [4521] circumcise [4059] a man [444].

⁹ What [5101] then [3767]? are we better [4284] than they? No [3756], in no wise [3843]: for [1063] we have before proved [4256] both [5037] Jews [2453] and [2532] Gentiles [1672], that they are [1511] all [3956] under [5259] sin [266];

³ Since [1893] ye seek [2212] a proof [1382] of Christ [5547] speaking [2980] in [1722] me [1698], which [3739] to [1519] you-ward [5209] is [770] not [3756] weak [770], but [235] is mighty [1414] in [1722] you [5213].

²⁵ See [991] that ye refuse [3868] not [3361] him that speaketh [2980]. For [1063] if [1487] they [1565] escaped [5343] not [3756] who refused him [3868] that spake [5537] on [1909] earth [1093], much [4183] more [3123] shall not we [2249] escape, if we turn away from him [654] that speaketh from [575] heaven [3772]:

⁵ So [3779] also [2532] Christ [5547] glorified [1392] not [3756] himself [1438] to be made [1096] an high priest [749]; but [235] he that said [2980] unto [4314] him [846], Thou [4771] art [1488] my [3450] Son [5207], to day [4594] have [1080] I [1473] begotten [1080] thee [4571].

² For [1063] if [1487] the word [3056] spoken [2980] by [1223] angels [32] was [1096] stedfast [949], and [2532] every [3956] transgression [3847] and [2532] disobedience [3876] received [2983] a just [1738] recompence of reward [3405];

¹⁹ For [1063] when [5259] Moses [3475] had spoken [2980] every [3956] precept [1785] to all [3956] the people [2992] according [2596] to the law [3551], he took [2983] the blood [129] of calves [3448] and [2532] of goats [5131], with [3326] water [5204], and [2532] scarlet [2847] wool [2053], and [2532] hyssop [5301], and sprinkled [4472] both [5037] the book [975] [846], and [2532] all [3956] the people [2992],

¹⁴ For [1063] it is evident [4271] that [3754] our [2257] Lord [2962] sprang [393] out of [1537] Juda [2455]; of [1519] which [3739] tribe [5443] Moses [3475] spake [2980] nothing [3762] concerning [4012] priesthood [2420].

¹⁸ And [2532] Jesus [2424] came [4334] and spake [2980] unto them [846], saying [3004], All [3956] power [1849] is given [1325] unto me [3427] in [1722] heaven [3772] and [2532] in [1909] earth [1093].

¹⁰ To the intent that [2443] now [3568] unto the principalities [746] and [2532] powers [1849] in [1722] heavenly [2032] places might be known [1107] by [1223] the church [1577] the manifold [4182] wisdom [4678] of God [2316],

¹³ But [1161] to [4314] which [5101] of the angels [32] said he [2046] at any time [4218], Sit [2521] on [1537] my [3450] right hand [1188], until [302] [2193] I make [5087] thine [4675] enemies [2190] thy [4675] footstool [5286] [4228]?

¹⁰ And [2532], Thou [4771], Lord [2962], in [2596] the beginning [746] hast laid the foundation [2311] of the earth [1093]; and [2532] the heavens [3772] are [1526] the works [2041] of thine [4675] hands [5495]:
¹¹ They [846] shall perish [622]; but [1161] thou [4771] remainest [1265]; and [2532] they all [3956] shall wax old [3822] as [5613] doth a garment [2440];
¹² And [2532] as [5616] a vesture [4018] shalt thou fold [1667] them [846] up [1667], and [2532] they shall be changed [236]: but [1161] thou [4771] art [1488] the same [846], and [2532] thy [4675] years [2094] shall [1587] not [3756] fail [1587].

⁶ And [1161] again [3825], when [3752] he bringeth in [1521] the firstbegotten [4416] into [1519] the world [3625], he saith [3004], And [2532] let [4352] all [3956] the angels [32] of God [2316] worship [4352] him [846].
⁷ And [2532] of [4314] [3303] the angels [32] he saith [3004], Who maketh [4160] his [846] angels [32] spirits [4151], and [2532] his [846] ministers [3011] a flame [5395] of fire [4442].
⁸ But [1161] unto [4314] the Son [5207] he saith, Thy [4675] throne [2362], O God [2316], is for [1519] ever [165] and ever [165]: a sceptre [4464] of righteousness [2118] is the sceptre [4464] of thy [4675] kingdom [932].
⁹ Thou hast loved [25] righteousness [1343], and [2532] hated [3404] iniquity [458]; therefore [1223] [5124] God [2316], even thy [4675] God [2316], hath anointed [5548] thee [4571] with the oil [1637] of gladness [20] above [3844] thy [4675] fellows [3353].

⁵ For [1063] unto which [5101] of the angels [32] said he [2036] at any time [4218], Thou [4771] art [1488] my [3450] Son [5207], this day [4594] have [1080] I [1473] begotten [1080] thee [4571]? And [2532] again [3825], I [1473] will be [2071] to [1519] him [846] a Father [3962], and [2532] he [846] shall be [2071] to [1519] me [3427] a Son [5207]?

⁴ Being made [1096] so much [5118] better than [2909] the angels [32], as [3745] he hath by inheritance obtained [2816] a more excellent [1313] name [3686] than [3844] they [846].

² Hath [2980] in [1909] these [5130] last [2078] days [2250] spoken [2980] unto us [2254] by [1722] his Son [5207], whom [3739] he hath appointed [5087] heir [2818] of all things [3956], by [1223] whom [3739] also [2532] he made [4160] the worlds [165];
³ Who [3739] being [5607] the brightness [541] of his glory [1391], and [2532] the express image [5481] of his [846] person [5287], and [5037] upholding [5342] all things [3956] by the word [4487] of his [846] power [1411], when he had [4160] [2512] by [1223] himself [1438] purged [4160] [2512] our [2257] sins [266], sat down [2523] on [1722] the right hand [1188] of the Majesty [3172] on [1722] high [5308];

¹ God [2316], who at sundry times [4181] and [2532] in divers manners [4187] spake [2980] in time past [3819] unto the fathers [3962] by [1722] the prophets [4396],

⁴ Being made [1096] so much [5118] better than [2909] the angels [32], as [3745] he hath by inheritance obtained [2816] a more excellent [1313] name [3686] than [3844] they [846].

⁸ With him will I speak [01696] mouth [06310] to mouth [06310], even apparently [04758], and not in dark speeches [02420]; and the similitude [08544] of the LORD [03068] shall he behold [05027]: wherefore then were ye not afraid [03372] to speak [01696] against my servant [05650] Moses [04872]?

⁴³ To him [5129] give [3140] all [3956] the prophets [4396] witness [3140], that through [1223] his [846] name [3686] whosoever [3956] believeth [4100] in [1519] him [846] shall receive [2983] remission [859] of sins [266].