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Selected Verse: Hebrews 1:2 - World English
| Verse |
Translation |
Text |
| Heb 1:2 |
World English |
has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. |
| |
King James |
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; |
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] |
in these last days--In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" (Heb 2:5; Heb 6:5). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation.
by his Son--Greek, "IN (His) Son" (Joh 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal (Heb 1:2-3). (2) Relatively, in comparison with the angels, Heb 1:4; the confirmation of this follows, and the very name "Son" is proved at Heb 1:5; the "heirship," Heb 1:6-9; the "making the worlds," Heb 1:10-12; the "sitting at the right hand" of God, Heb 1:13-14." His being made heir follows His sonship, and preceded His making the worlds (Pro 8:22-23; Eph 3:11). As the first begotten, He is heir of the universe (Heb 1:6), which He made instrumentally, Heb 11:3, where "by the Word of God" answers to "by whom"' (the Son of God) here (Joh 1:3). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ (Rom 4:13; Gal 3:16; Gal 4:7).
worlds--the inferior and the superior worlds (Col 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds. |
| Notes on the Bible, by Albert Barnes, [1834] |
Hath in these last days - In this the final dispensation; or in this dispensation under which the affairs of the world will be wound up. Phrases similar to this occur frequently in the Scriptures. They do not imply that the world was soon coming to an end, but that that was the "last" dispensation, the "last" period of the world. There had been the patriarchal period, the period under the Law, the prophets, etc., and This was the period during which God's "last" method of communication would be enjoyed, and under which the world would close. It might be a very long period, but it would be the "last" one; and so far as the meaning of the phrase is concerned, it might be the longest period, or longer than all the others put together, but still it would be the "last" one. See Act 2:17 note; Isa 2:2 note.
Spoken unto us - The word "us" here does not of necessity imply that the writer of the Epistle had actually heard him, or that they had heard him to whom the Epistle was written. It means that God had now communicated his will to man by his Son. It may be said with entire propriety that God has spoken to us by his Son, though we have not personally heard or seen him. We have what he spoke and caused to be recorded for our direction.
By his Son - The title commonly given to the Lord Jesus, as denoting his unique relation to God. It was understood by the Jews to denote equality with God (notes, Joh 5:18; compare Joh 10:33, Joh 10:36), and is used with such a reference here. See notes on Rom 1:4, where the meaning of the phrase "Son of God" is fully considered. It is implied here that the fact that the Son of God has spoken to us imposes the highest obligations to attend to what he has said; that he has an authority superior to all those who have spoken in past times; and that there will be special guilt in refusing to attend to what he has spoken. See Heb 2:1-4; compare Heb 12:25. The reasons for the superior respect which should be shown to the revelations of the Son of God may be such as these:
(1) His rank and dignity. He is the equal with God Joh 1:1, and is himself called God in this chapter; Heb 1:8. He has a right, therefore, to command, and when he speaks, people should obey.
(2) The clearness of the truths which he communicated to man on a great variety of subjects that are of the highest moment to the world. Revelation has been gradual - like the breaking of the day in the east. At first there is a little light; it increases and expands until objects become more and more visible, and then the sun rises in full-orbed glory. At first we discern only the existence of some object - obscure and undefined; then we can trace its outline; then its color, its size, its proportions, its drapery - until it stands before us fully revealed. So it has been with revelation. There is a great variety of subjects which we now see clearly, which were very imperfectly understood by the teaching of the prophets, and would be now if we had only the Old Testament. Among them are the following:
(a) The character of God. Christ came to make him known as a merciful being, and to show how he could be merciful as well as just. The views given of God by the Lord Jesus are far more clear than any given by the ancient prophets; compared with those entertained by the ancient philosophers, they are like the sun compared with the darkest midnight,
(b) The way in which man may be reconcile to God. The New Testament - which may be considered as what God "has spoken to us by his Son" - has told us how the great work of being reconciled to God can be effected. The Lord Jesus told us that he came to "give his life a ransom for many;" that he laid down his life for his friends; that he was about to die for man; that he would draw all people to him. The prophets indeed - particularly Isaiah - threw much light on these points. But the mass of the people did not understand their revelations. They pertained to future events always difficult to be understood. But Christ has told us the way of salvation, and he has made it so plain that he who runs may read.
(c) The moral precepts of the Redeemer are superior to those of any and all that had gone before him. They are elevated, pure, expansive, benevolent - such as became the Son of God to proclaim. Indeed this is admitted on all hands. Infidels are constrained to acknowledge that all the moral precepts of the Saviour are eminently pure and benignant. If they were obeyed, the world would be filled with justice, truth, purity, and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness, and intemperance, would cease; and the opposite virtues would diffuse happiness over the face of the world. Prophets had indeed delivered many moral precepts of great importance, but the purest and most extensive body of just principles of good morals on earth are to be found in the teachings of the Saviour.
(d) He has given to us the clearest view which man has had of the future state; and he has disclosed in regard to that future state a class of truths of the deepest interest to mankind, which were before wholly unknown or only partially revealed.
1. He has revealed the certainty of a state of future existence - in opposition to the Sadducees of all ages. This was denied before he came by multitudes, and where it was not, the arguments by which it was supported were often of the feeblest kind. The "truth" was held by some - like Plato and his followers - but the "arguments" on which they relied were feeble, and such as were untitled to give rest to the soul. The "truth" they had obtained by tradition; the "arguments" were their own.
2. He revealed the doctrine of the resurrection of the body. This before was doubted or denied by nearly all the world. It was held to be absurd and impossible. The Saviour taught its certainty; he raised up more than one to show that it was possible; he was himself raised, to put the whole matter beyond debate.
3. He revealed the certainty of future judgment - the judgment of all mankind.
4. It disclosed great and momentous truths respecting the future state. Before he came, all was dark. The Greeks spoke of Elysian fields, but they were dreams of the imagination; the Hebrews had some faint notion of a future state where all was dark and gloomy, with perhaps an occasional glimpse of the truth that there is a holy and blessed heaven; but to the mass of mind all was obscure. Christ revealed a heaven, and told us of a hell. He showed us that the one might be gained and the other avoided. He presented important motives for doing it; and had he done nothing more, his communications were worthy the profound attention of mankind. I may add:
(3) That the Son of God has claims on our attention from the manner in which he spoke. He spoke as one having "authority;" Mat 7:29. He spoke as a "witness" of what he saw and knew; Joh 3:11. He spoke without doubt or ambiguity of God, and heaven, and hell. His is the language of one who is familiar with all that he describes; who saw all, who knew all. There is no hesitancy or doubt in his mind of the truth of what he speaks; and he speaks as if his whole soul were impressed with its unspeakable importance. Never were so momentous communications made to people of hell as fell from the lips of the Lord Jesus (see notes on Mat 23:33); never were announcements made so suited to awe and appall a sinful world.
Whom he hath appointed heir of all things - see Psa 2:8; compare notes, Rom 8:17. This is language taken from the fact that he is "the Son of God." If a son, then he is an heir - for so it is usually among people. This is not to be taken literally, as if he inherits anything as a man does. An heir is one who inherits anything after the death of its possessor - usually his father. But this cannot be applied in this sense to the Lord Jesus. The language is used to denote his rank and dignity as the Son of God. As such all things are his, as the property of a father descends to his son at his death. The word rendered "heir" - κληρονόμος klēronomos - means properly:
(1) one who acquires anything by lot; and,
(2) an "heir" in the sense in which we usually understand the word. It may also denote a "possessor" of anything received as a portion, or of property of any kind; see Rom 4:13-14. It is in every instance rendered "heir" in the New Testament. Applied to Christ, it means that as the Son of God he is possessor or lord of all things, or that all things are his; compare Act 2:36; Act 10:36; Joh 17:10; Joh 16:15. "All things that the Father hath are mine." The sense is, that all things belong to the Son of God. Who is so "rich" then as Christ? Who so able to endow his friends with enduring and abundant wealth?
By whom - By whose agency; or who was the actual agent in the creation. Grotins supposes that this means, "on account of whom;" and that the meaning is, that the universe was formed with reference to the Messiah, in accordance with an ancient Jewish maxim. But the more common and Classical usage of the word rendered "by" (διὰ dia), when it governs a genitive, as here, is to denote the instrumental cause; the agent by which anything is done; see Mat 1:22; Mat 2:5, Mat 2:15, Mat 2:23; Luk 18:31; Joh 2:17; Acts , Act 2:22, Act 2:43; Act 4:16; Act 12:9; Rom 2:16; Rom 5:5. It may be true that the universe was formed with reference to the glory of the Son of God, and that this world was brought into being in order to show his glory; but it would not do to establish that doctrine on a passage like this. Its obvious and proper meaning is, that he was the agent of the creation - a truth that is abundantly taught elsewhere; see Joh 1:3, Joh 1:10; Col 1:16; Eph 3:9; Co1 8:6. This sense, also, better agrees with the design of the apostle in this place. His object is to set forth the dignity of the Son of God. This is better shown by the consideration that he was the creator of all things, than that all things were made for him.
The worlds - The universe, or creation. So the word here - αἰών aiōn - is undoubtedly used in Heb 11:3. The word properly means "age" - an indefinitely long period of time; then perpetuity, ever, eternity - "always" being. For an extended investigation of the meaning of the word, the reader may consult an essay by Prof. Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406-452. From the sense of "age," or "duration," the word comes to denote the present and future age; the present world and the world to come; the present world, with all its cares, anxieties, and evils; the people of this world - a wicked generation, etc. Then it means the world - the material universe creation as it is. The only perfectly clear use of the word in this sense in the New Testament is in Heb 11:3, and there there can be no doubt. "Through faith we understand that the worlds were made by the Word of God, so that things which are seen were not made of things which do appear." The passage before us will bear the same interpretation, and this is the most obvious and intelligible. What would be the meaning of saying that the "ages" or "dispensations" were made by the Son of God? The Hebrews used the word - צולם ‛owlaam - in the same sense. It properly means "age, duration;" and thence it came to be used by them to denote the world - made up of "ages" or generations; and then the world itself. This is the fair, and, as it seems to me, the only intelligible interpretation of this passage - an interpretation amply sustained by texts referred to above as demonstrating that the universe was made by the agency of the Son of God. Compare Heb 1:10 note, and Joh 1:3 note. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
In these last times (ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων)
Lit. at the last of these days. The exact phrase only here; but comp Pe1 1:20 and Jde 1:18. lxx, ἐπ' ἐσχάτου τῶν ἡμερῶν at the last of the days, Num 24:14; Deu 4:30; Jer 23:20; Jer 25:18; Dan 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱ ἡμέραι αὗται these days (Heb 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς the present season (Heb 9:9). The second he describes as καιρὸς διορθώσεως the season of reformation (Heb 9:10), which is ὀ καιρὸς ὁ μέλλων the season to come: comp. ἡ οἰκουμένη ἡ μέλλουσα the world to come (Heb 2:5); μέλλων αἰών the age to come (Heb 6:5); πόλις ἡ μέλλουσα the city to come (Heb 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλεια τοῦ αἰῶνος the consummation of the age, mentioned in Heb 9:26. This does not mean the same thing as at the last of these days (Heb 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸς ἐνεστηκώς the present season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant.
Hath spoken unto us (ἐλάλησεν ἡμῖν)
Rend. spake, referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old.
By his son (ἐν υἱῷ)
Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation. See Heb 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Heb 5:5. For a similar use of υἱός son without the article, applied to Christ, see Heb 3:6; Heb 5:8; Heb 7:28.
Whom he hath appointed heir of all things (ὃν ἔθηκεν κληρονόμον πάντων)
For ἔθηκεν appointed, see on Joh 15:16. For κληρονόμος heir, see on inheritance, Pe1 1:4; and comp. on Christ as heir, Mar 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psa 89:28. Heirship goes with sonship. See Rom 8:17; Gal 4:7. Christ attained the messianic lordship through incarnation. Something was acquired as the result of his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see Heb 1:3), through his identification with men as their brother. Messianic lordship could not pertain to his preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of God; he must become Son of man.
By whom also he made the worlds (δι' οὗ καὶ ἐποίησεν τοὺς αἰῶνας)
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See Co1 1:1; Co2 1:1; Gal 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. "Every being, to reach existence, must have passed through the thought and will of the Logos" (Godet); yet "the Son can do nothing of himself but what he seeth the Father doing" (Joh 5:19). With this passage Col 1:16 should be studied. There it is said that all things, collectively (τὰ πάντα), were created in him (ἐν αὐτῷ) and through him (δι' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that "all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point." Comp. Joh 1:3; Co1 8:6. For τοῦς αἰῶνας the worlds, see additional note on Th2 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. Co1 10:11; Eph 3:21; Heb 9:26; Ti1 1:17; lxx, Tob. 13:6, 10; Ecc 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων the Creator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Heb 4:3; Heb 10:5); ἡ οἰκουμένη (Heb 1:6), and τὰ πάντα (Heb 1:3). |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Whom he hath appointed heir of all things - After the name of Son, his inheritance is mentioned. God appointed him the heir long before he made the worlds, Eph 3:11; Pro 8:22, &c. The Son is the firstborn, born before all things: the heir is a term relating to the creation which followed, Heb 1:6. By whom he also made the worlds - Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only "in these last days." |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion of the Jewish Church and state now at their termination.
By his Son - It is very remarkable that the pronoun αὑτου, his, is not found in the text; nor is it found in any MS. or version. We should not therefore supply the pronoun as our translators have done; but simply read εν Υἱῳ, By a Son, or In a Son, whom he hath appointed heir of all things. God has many sons and daughters, for he is the Father of the spirits of all flesh; and he has many heirs, for if sons, then heirs, heirs of God, and joint heirs with Jesus Christ; but he has no Son who is heir of all things, none by whom he made the worlds, none in whom he speaks, and by whom he has delivered a complete revelation to mankind, but Jesus the Christ.
The apostle begins with the lowest state in which Christ has appeared:
1. His being a Son, born of a woman, and made under the law. He then ascends,
2. So his being an Heir, and an Heir of all things.
3. He then describes him as the Creator of all worlds.
4. As the Brightness of the Divine glory.
5. As the express Image of his person, or character of the Divine substance.
6. As sustaining the immense fabric of the universe; and this by the word of his power.
7. As having made an atonement for the sin of the world, which was the most stupendous of all his works.
"'Twas great to speak a world from nought;
'Twas greater to redeem."
8. As being on the right hand of God, infinitely exalted above all created beings; and the object of adoration to all the angelic host.
9. As having an eternal throne, neither his person nor his dignity ever changing or decaying.
10. As continuing to exercise dominion, when the earth and the heavens are no more! It is only in God manifested in the flesh that all these excellences can possibly appear, therefore the apostle begins this astonishing climax with the simple Sonship of Christ, or his incarnation; for, on this, all that he is to man, and all that he has done for man, is built. |
16 For by him all things were created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
7 So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
16 Now the promises were spoken to Abraham and to his seed. He doesn't say, "To seeds," as of many, but as of one, "To your seed," which is Christ.
13 For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.
3 All things were made through him. Without him was not anything made that has been made.
3 By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.
6 Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him."
11 according to the eternal purpose which he purposed in Christ Jesus our Lord;
22 "Yahweh possessed me in the beginning of his work, before his deeds of old.
23 I was set up from everlasting, from the beginning, before the earth existed.
13 But which of the angels has he told at any time, "Sit at my right hand, until I make your enemies the footstool of your feet?"
14 Aren't they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
10 And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands.
11 They will perish, but you continue. They all will grow old like a garment does.
12 As a mantle, you will roll them up, and they will be changed; but you are the same. Your years will not fail."
6 Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him."
7 Of the angels he says, "Who makes his angels winds, and his servants a flame of fire."
8 But of the Son he says, "Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom.
9 You have loved righteousness, and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows."
5 For to which of the angels did he say at any time, "You are my Son. Today have I become your father?" and again, "I will be to him a Father, and he will be to me a Son?" {2 Samuel 7:14; 1 Chronicles 17:13}
4 having become so much better than the angels, as he has inherited a more excellent name than they have.
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
10 Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
5 and tasted the good word of God, and the powers of the age to come,
5 For he didn't subject the world to come, of which we speak, to angels.
3 All things were made through him. Without him was not anything made that has been made.
10 And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands.
3 By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.
3 By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.
6 yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.
9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ;
16 For by him all things were created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
10 He was in the world, and the world was made through him, and the world didn't recognize him.
3 All things were made through him. Without him was not anything made that has been made.
5 and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us.
16 in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
9 And he went out and followed him. He didn't know that what was being done by the angel was real, but thought he saw a vision.
16 saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it.
43 Fear came on every soul, and many wonders and signs were done through the apostles.
22 "Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,
17 His disciples remembered that it was written, "Zeal for your house will eat me up."
31 He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed.
23 and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene."
15 and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son."
5 They said to him, "In Bethlehem of Judea, for this is written through the prophet,
22 Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying,
15 All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you.
10 All things that are mine are yours, and yours are mine, and I am glorified in them.
36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ--he is Lord of all--
36 "Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified."
13 For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.
14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
17 and if children, then heirs; heirs of God, and joint heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
8 Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
33 You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?
11 Most certainly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness.
29 for he taught them with authority, and not like the scribes.
8 But of the Son he says, "Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom.
1 In the beginning was the Word, and the Word was with God, and the Word was God.
25 See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven,
1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense;
3 how will we escape if we neglect so great a salvation--which at the first having been spoken through the Lord, was confirmed to us by those who heard;
4 God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?
4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
36 do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?'
33 The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God."
18 For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
2 It shall happen in the latter days, that the mountain of Yahweh's house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it.
17 'It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
6 Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him."
5 Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, but you prepared a body for me;
3 For we who have believed do enter into that rest, even as he has said, "As I swore in my wrath, they will not enter into my rest;" although the works were finished from the foundation of the world.
11 He has made everything beautiful in its time. He has also set eternity in their hearts, yet so that man can't find out the work that God has done from the beginning even to the end.
17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
11 Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come.
9 who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might,
6 yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.
3 All things were made through him. Without him was not anything made that has been made.
16 For by him all things were created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.
19 Jesus therefore answered them, "Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.
7 So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the saints who are in the whole of Achaia:
1 Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
7 So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
17 and if children, then heirs; heirs of God, and joint heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
28 I will keep my loving kindness for him forevermore. My covenant will stand firm with him.
1 He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country.
2 When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard.
3 They took him, beat him, and sent him away empty.
4 Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated.
5 Again he sent another; and they killed him; and many others, beating some, and killing some.
6 Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.'
7 But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.'
8 They took him, killed him, and cast him out of the vineyard.
9 What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others.
10 Haven't you even read this Scripture: 'The stone which the builders rejected, the same was made the head of the corner.
11 This was from the Lord, it is marvelous in our eyes'?"
12 They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away.
4 to an incorruptible and undefiled inheritance that doesn't fade away, reserved in Heaven for you,
16 You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.
28 For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
8 though he was a Son, yet learned obedience by the things which he suffered.
6 but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end.
5 So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."
10 For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings.
11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
12 saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise."
13 Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me." {Isaiah 8:18}
14 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
15 and might deliver all of them who through fear of death were all their lifetime subject to bondage.
16 For most certainly, he doesn't give help to angels, but he gives help to the seed of Abraham.
17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
18 For in that he himself has suffered being tempted, he is able to help those who are tempted.
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
14 Follow after peace with all men, and the sanctification without which no man will see the Lord,
5 and tasted the good word of God, and the powers of the age to come,
5 For he didn't subject the world to come, of which we speak, to angels.
10 being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
9 which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect;
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
14 Now I have come to make you understand what shall happen to your people in the latter days; for the vision is yet for [many] days:
18 [to wit], Jerusalem, and the cities of Judah, and its kings, and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is this day;
20 The anger of Yahweh shall not return, until he has executed, and until he have performed the intents of his heart: in the latter days you shall understand it perfectly.
30 When you are in oppression, and all these things have come on you, in the latter days you shall return to Yahweh your God, and listen to his voice:
14 Now, behold, I go to my people: come, I will inform you what this people shall do to your people in the latter days."
18 They said to you that "In the last time there will be mockers, walking after their own ungodly lusts."
20 who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,
6 Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him."
22 "Yahweh possessed me in the beginning of his work, before his deeds of old.
11 according to the eternal purpose which he purposed in Christ Jesus our Lord;