Hebrews 1:2
Parallel Verses
New International Version
but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.

New Living Translation
And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe.

English Standard Version
but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

New American Standard Bible
in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.

King James Bible
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;

Holman Christian Standard Bible
In these last days, He has spoken to us by His Son. God has appointed Him heir of all things and made the universe through Him.

International Standard Version
has in these last days spoken to us by a Son whom he appointed to be the heir of everything and through whom he also made the universe.

NET Bible
in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.

Aramaic Bible in Plain English
And in these last days he has spoken with us by his Son, whom he ordained The Heir of all things, and by him he made the universe.

GOD'S WORD® Translation
In these last days he has spoken to us through his Son. God made his Son responsible for everything. His Son is the one through whom God made the universe.

Jubilee Bible 2000
has in these last times spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the ages;

King James 2000 Bible
Has in these last days spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds;

American King James Version
Has in these last days spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the worlds;

American Standard Version
hath at the end of these days spoken unto us in his'son, whom he appointed heir of all things, through whom also he made the worlds;

Douay-Rheims Bible
In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.

Darby Bible Translation
at the end of these days has spoken to us in [the person of the] Son, whom he has established heir of all things, by whom also he made the worlds;

English Revised Version
hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds;

Webster's Bible Translation
Hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Weymouth New Testament
has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages.

World English Bible
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.

Young's Literal Translation
in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages;
Parallel Commentaries
Matthew Henry's Concise Commentary

1:1-3 God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, Joh 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.

Pulpit Commentary

Verse 2. - In these last days. The true reading being ἐπ ἐσχάτον τῶν ἡμερῶν τούτων, not ἐπ ἐσχάτων, as in the Textus Receptus, translate, at the end of these days', The Received Text would, indeed, give the same meaning, the position of the article denoting' "the last of these days," not "these last days." The reference appears to be to the common rabbinical division of time into αἰὼν οϋτος, and αἰὼν μέλλων, or ἐρχόμενος: the former denoting the pro-Messianic, the latter the Messianic period. Thus "these days" is equivalent to αἰὼν ου{τος, "the present age," and the whole expression to ἐπὶ συντέλειᾳ τῶν αἰώνων, "at the end of the ages" (infra, Hebrews 9:26); cf. 1 Corinthians 10:11," for our admonition, upon whom the ends of the ages are come." The term, αἰὼν μέλλων, is also used in this Epistle (Hebrews 6:5); cf. Hebrews 2:5, τὴν οἰκουμένην τὴν μέλλουσαν. For allusions elsewhere to the two periods, cf. Matthew 12:32; Mark 10:30; Luke 18:30; Luke 20:35; Ephesians 1:21; Titus 2:12. Cf. also in Old Testament, Isaiah 9:6, where, for "Everlasting Father," Cod. Alex. has πατὴρ τοῦ μελλόντος αἰῶνος. A subject of discussion has been the point of division between the two ages - whether the commencement of the Christian dispensation, ushered in by the exaltation of Christ, or his second advent. The conception in the Jewish mind, founded on Messianic prophecy, would, of course, be undefined. It would only be that the coming of the Messiah would inaugurate a new order of things. But how did the New Testament writers after Christ's ascension conceive the two ages? Did they regard themselves as living at the end of the former age or at the beginning of the new one? The passage before us does not help to settle the question, nor does Hebrews 9:26; for the reference in both cases is to the historical manifestation of Christ before his ascension. But others of the passages cited above seem certainly to imply that "the coming age" was regarded as still future. It has been said, indeed, with regard to this apparent inference from some of them, that the writers were regarding their own age from the old Jewish standing-point when they spoke of it as future, or only used well-known phrases to denote the two ages, though they were no longer strictly applicable (see Alford's note on Hebrews 2:5). But this explanation cannot well be made to apply to such passages as 1 Corinthians 10:11 and Ephesians 1:21, or to those in the Gospels. It would appear from them that it was not till the παρούσια (or, as it is designated in the pastoral Epistles, the ἐπιφάνεια) of Christ that "the coming age" of prophecy was regarded as destined to begin, ushering in "new heavens and a new earth, wherein dwelleth righteousness" (2 Peter 3:13). Still, though "that day" was in the future, the first coming of Christ had been, as it were, its dawn, signifying its approach and preparing believers for meeting it. "The darkness was passing away; the true light was already shining" (1 John 2:8). Hence the apostolic writers sometimes speak as if already in the "coming age;" as being already citizens of heaven (Philippians 3:20); as already "made to sit with Christ in the heavenly places" (Ephesians 2:6); having already "tasted the powers of the age to come" (Hebrews 6:5). In a certain sense they felt themselves in the new order of things, though, strictly speaking, they still regarded their own age as but the end of the old one, irradiated by the light of the new. To understand fully their language on the subject, we should remember that they supposed the second advent to be more imminent than it was. St. Paul, at one time certainly, thought that it might be before his own death (2 Corinthians 5:4; 1 Thessalonians 4:15). Thus they might naturally speak of their own time as the conclusion of the former age, though regarding the second advent as the commencement of the new one. But the prolongation of "the end of these days," unforeseen by them, does not affect the essence of their teaching on the subject. In the Divine counsels "one day is as a thousand years, and a thousand years as one day." Hath spoken unto us (more properly, spake to us) in his Son. "His" is here properly supplied to give the meaning of ἐν υἱῷ. The rendering, a SON, which seems to have the advantage of literalism, would be misleading if it suggested the idea of one among many sons, or a son in the same sense in which others are sons. For though the designation, "son of God," is undoubtedly used in subordinate senses - applied e.g. to Adam, to angels, to good men, to Christians - yet what follows in the Epistle fixes its peculiar meaning here. The entire drift of the earlier part of the Epistle is to show that the idea involved in the word "Son," as applied to the Messiah in prophecy, is that of a relation to God far above that of the angels or of Moses, and altogether unique in its character. This idea must have been in the writer's mind when he selected the phrases of his exordium. Nor is the article required for the sense intended. Its omission, in fact, brings it out. Ἐν τῷ υἱῷ would have drawn especial attention to "the personage in whom God spake; ἐν υἱῷ does so rather to the mode of the speaking - it is equivalent to "in one who was SON." Son-revelation (as afterwards explained), is contrasted with previous prophetic revelations (cf. for omission of the article before υἱὸς, Hebrews 3:6; Hebrews 5:8; Hebrews 7:28). Whom he appointed (or, constituted) heir of all things; not, as in the A.V., "hath appointed." The verb is in the aorist, and here the indefinite sense of the aorist should be preserved. "Convenienter statim sub Filii nomen memoratur haereditas" (Bengel). Two questions arise.

(1) Was it in respect of his eternal Divinity, or of his manifestation in time, that the Son was appointed "Heir of all things?"

(2) When is God to be conceived as so appointing him? i.e. What is the time, if any, to be assigned to the indefinite aorist? In answer to question

(1) the second alternative is to be preferred. For

(a) his eternal pre-existence has not yet been touched upon: it is introduced, as it were parenthetically, in the next and following clauses.

(b) Though the term Son is legitimately used in theology to denote the eternal relation to the Father expressed by the Λόγος of St. John, yet its application in this Epistle and in the New Testament generally (excepting, perhaps, the μονογενὴς υἱὸς peculiar to St. John, on which see Bull, 'Jud. Eccl. Cath.,' 5:4, etc.), is to the Word made flesh, to the Son as manifested in the Christ. And hence it is to him as such that we may conclude the heirship to be here assigned.

(c) This is the view carried out in the sequel of the Epistle, where the SON is represented as attaining the universal dominion assigned to him after, and in consequence of, his human obedience. The conclusion of the exordium in itself expresses this; for it is not till after he had made purification of sins that he is said to have "sat down," etc.; i.e. entered on his inheritance; having become (γένομενος not ω}ν) "so much better," etc. This is the view of Chrysostom, Theodoret, and the Fathers generally (cf. the cognate passage, Philippians 2:9).

(2) It seems best to refer the aorist ἔθηκε, not to any definite time, as that of the prophetic utterances afterwards cited, or that of the actual exaltation of Christ, but indefinitely to the eternal counsels, which were indeed declared and fulfilled in time, but were themselves ἐνἀρχῇ. A similar use of the aorist, coupled with other aorists pointing to events in time, is found in Romans 8:29, 30. What this heirship of all things implies will appear in the sequel, By whom also he made the worlds. Interposed clause to complete the true conception of the SON; showing who and what he was originally and essentially through whom God "spake" in time, and who, as SON, inherited. Here certainly, and in the expressions which follow, we have the same doctrine as that of the Λόγος of St. John. And the testimony of the New Testament to the pre-existence and deity of Christ is the more striking from our finding the same essential idea under different forms of expression, and in writings differing so much from each other in character and style. He who appeared in the world as Christ is, in the first place, here said (as by St. John 1:3) to have been the Agent of creation; cf. Colossians 1:15-17, where the original creative agency of "the Son of his love" is emphatically set forth, as well as his being "the Head of the body, the Church." This cognate passage is of weight against the view of interpreters who would take the one before us as referring to the initiation of the gospel ages; with respect to which view see also the quotation from Bull given below under ver. 3. Here τοὺς αἰῶνας is equivalent to "the worlds," as in the A.V. For though the primary meaning of αἰών has reference to time - limited in periods, or unlimited in eternity - it is used to denote also the whole system of things called into being by the Creator in time and through which alone we are able to conceive time. "Οἱ αἰῶνες, saecula, pro rerum creatarum universitate est Hebraismus" (Bull); cf. Hebrews 11:3, καταρτίσθαι τοὺς αἰῶνας ῤήματι Θεοῦ: also 1 Corinthians 2:7, πρὸ τῶν αἰώνων: and 2 Timothy 1:9; Titus 1:2, πρὸ χρόνων αἰωνίων.

Gill's Exposition of the Entire Bible

Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it comes from the same author the other does, yet in many things differs from it, and is preferable to it; and indeed the general design of this epistle is to show the superior excellency of the one to the other; the former was delivered out in time past, but this "in these last days"; the Alexandrian copy, the Complutensian edition, and several other copies, read, "in the last of these days": perfectly agreeable to the phrase , used in Genesis 49:1 to which the apostle refers, and in which places the days of the Messiah are intended; and it is a rule with the Jews (m), that wherever the phrase, "the last days", is mentioned, the days of the Messiah are designed: and they are to be understood not of the last days of the natural world, but of, the Jewish world and state; indeed the times of the Messiah, or Gospel dispensation, may be called the last days of the natural world, according to the tradition of the house of Elias; which teaches, that the duration of the world will be six thousand years, and divides it into three parts, the last of which is assigned to the Messiah, thus; two thousand years void, (or without the law,) two thousand years the law, and two thousand years the days of the Messiah (n): but it is best to understand this of the last days of the Mosaic economy, or Jewish dispensation; for the Messiah was to come before the Jewish civil and church states were dissolved; before the sceptre departed from Judah, and before the second temple was destroyed; and he was to come at the end, or toward the close of both these states; and which is called the end, or ends of the world, Habakkuk 2:3 and quickly after Jesus, the true Messiah was come, an end was put to both these: from whence it may be observed, that the Messiah must be come; that the Mosaic economy, and Jewish worship, will never be restored again; that the Gospel revelation being made in the last days, ought to be regarded the more, it being the last revelation God will ever make. Moreover, this differs from the former in this respect, that was made to the fathers, this "to us"; meaning either the apostles in particular, or the Jews in general, to whom the apostle is writing: this shows that the Gospel revelation was first made to the Jews; and it being made to them personally, they were under great obligation to regard it; and that God had not cast off his people; and that though he had greatly indulged their fathers, he had showed greater favour to them, having provided some better thing for them: and there is a difference between these two revelations in the manner in which they were made; the former was at sundry times, and in divers manners, the latter was made at once, and in one way; that was delivered out in parts, and by piece meal, this the whole together; the whole mind and will of God, all his counsel, all that Christ heard of the Father; it is the faith that was once, and at once, delivered to the saints; and it has been given out in one way, by the preaching of the word: to which may be added, that formerly God spoke by many persons, by the prophets, but now by one only, "by his Son"; who is so not by creation, nor by adoption, nor by office, but by nature; being his own Son, his proper Son, begotten of him, of the same nature with him, and equal to him; and so infinitely preferable to the prophets: he is a Son, and not a servant, in whom the Father is, and he in the Father, and in whom the Spirit is without measure; and God is said to speak by him, or in him, because he was now incarnate; and what he says from God should be attended to, both on account of the dignity of his person, as the Son of God, and because of the authority he came with as Mediator: whom he hath appointed heir of all things; which must be understood of him not as God, and Creator; for as such he has a right to all things; all that the Father has are his; the kingdom of nature and providence belongs to him, he being the Former and Maker of all things; but as Mediator, who has all things committed to him, to subserve the ends of his office; and has a kingdom appointed him, and which he will deliver up again the word all may refer either to persons or things; to persons, not angels, good or bad, though both are subject to him, yet neither are called his inheritance; but elect men, who are his portion, and the lot of his inheritance; and to things relating to these persons, and for their use and service, in time, and to all eternity; as all temporal things, and all spiritual ones, the blessings and promises of the covenant of grace, the gifts and graces of the Spirit, and eternal glory and happiness, the saints' inheritance, who are joint heirs with Christ.

By whom also he made the worlds; this is said in agreement with the notions of the Jews, and their way of speaking, who make mention of three worlds, which they call, the upper world (the habitation of God), the middle world (the air), and the lower world (o) (the earth); and sometimes they call them the world of angels (where they dwell), the world of orbs (where the sun, moon, and stars are), and the world below (p) (on which we live); and it is frequent in their writings, and prayer books (q), to call God , "Lord of all worlds"; See Gill on Hebrews 11:3, these God made by his Son, not as an instrument, but as an efficient cause with him; for by him were all things made, whether visible or invisible; and the preposition "by" does not always denote instrumentality, but sometimes efficiency; and is used of God the Father himself, and in this epistle, Hebrews 2:10.

(m) Kimchi & Aben Ezra in Isa. ii. 2.((n) T. Bab. Sanhedrin, fol. 97. 1.((o) Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.((p) Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.((q) Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.

Jamieson-Fausset-Brown Bible Commentary

2. 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; 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 (Pr 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 (Ro 4:13; Ga 3:16; 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.

Hebrews 1:2 Additional Commentaries

Context
The Supremacy of the Son
1God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,…
Cross References
Deuteronomy 4:30
When you are in distress and all these things have happened to you, then in later days you will return to the LORD your God and obey him.

Psalm 2:8
Ask me, and I will make the nations your inheritance, the ends of the earth your possession.

Matthew 13:39
and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.

Matthew 28:18
Then Jesus came to them and said, "All authority in heaven and on earth has been given to me.

Mark 12:7
"But the tenants said to one another, 'This is the heir. Come, let's kill him, and the inheritance will be ours.'

John 1:3
Through him all things were made; without him nothing was made that has been made.

John 1:10
He was in the world, and though the world was made through him, the world did not recognize him.

John 5:26
For as the Father has life in himself, so he has granted the Son also to have life in himself.

John 5:27
And he has given him authority to judge because he is the Son of Man.

John 9:29
We know that God spoke to Moses, but as for this fellow, we don't even know where he comes from."

1 Corinthians 2:7
No, we declare God's wisdom, a mystery that has been hidden and that God destined for our glory before time began.

1 Corinthians 8:6
yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

Colossians 1:16
For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.

Hebrews 2:8
and put everything under their feet." In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them.

Hebrews 3:6
But Christ is faithful as the Son over God's house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory.

Hebrews 4:14
Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess.

Hebrews 5:8
Son though he was, he learned obedience from what he suffered

Hebrews 7:28
For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

Hebrews 9:26
Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.

Hebrews 11:3
By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.
Treasury of Scripture

Has in these last days spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the worlds;

these.

Genesis 49:1 And Jacob called to his sons, and said, Gather yourselves together, …

Numbers 24:14 And now, behold, I go to my people: come therefore…

Deuteronomy 4:30 When you are in tribulation, and all these things are come on you, …

Deuteronomy 18:15 The LORD your God will raise up to you a Prophet from the middle …

Deuteronomy 31:29 For I know that after my death you will utterly corrupt yourselves, …

Isaiah 2:2 And it shall come to pass in the last days, that the mountain of …

Jeremiah 30:24 The fierce anger of the LORD shall not return, until he has done …

Jeremiah 48:47 Yet will I bring again the captivity of Moab in the latter days, …

Ezekiel 38:16 And you shall come up against my people of Israel, as a cloud to …

Daniel 2:28 But there is a God in heaven that reveals secrets, and makes known …

Daniel 10:14 Now I am come to make you understand what shall befall your people …

Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD …

Micah 4:1 But in the last days it shall come to pass, that the mountain of …

Acts 2:17 And it shall come to pass in the last days, said God, I will pour …

Galatians 4:4 But when the fullness of the time was come, God sent forth his Son, …

Ephesians 1:10 That in the dispensation of the fullness of times he might gather …

2 Peter 3:3 Knowing this first, that there shall come in the last days scoffers, …

Jude 1:18 How that they told you there should be mockers in the last time, …

spoken.

Hebrews 1:5,8 For to which of the angels said he at any time, You are my Son, this …

Hebrews 2:3 How shall we escape, if we neglect so great salvation; which at the …

Hebrews 5:8 Though he were a Son, yet learned he obedience by the things which he suffered;

Hebrews 7:3 Without father, without mother, without descent, having neither beginning …

Matthew 3:17 And see a voice from heaven, saying, This is my beloved Son, in whom …

Matthew 17:5 While he yet spoke, behold, a bright cloud overshadowed them: and …

Matthew 26:63 But Jesus held his peace, And the high priest answered and said to …

Mark 1:1 The beginning of the gospel of Jesus Christ, the Son of God;

Mark 12:6 Having yet therefore one son, his well beloved, he sent him also …

John 1:14,17,18 And the Word was made flesh, and dwelled among us, (and we beheld his glory…

John 3:16 For God so loved the world, that he gave his only begotten Son, that …

John 15:15 From now on I call you not servants; for the servant knows not what …

Romans 1:4 And declared to be the Son of God with power, according to the spirit …

appointed.

Hebrews 2:8,9 You have put all things in subjection under his feet. For in that …

Psalm 2:6-9 Yet have I set my king on my holy hill of Zion…

Isaiah 9:6,7 For to us a child is born, to us a son is given: and the government …

Isaiah 53:10-12 Yet it pleased the LORD to bruise him; he has put him to grief: when …

Matthew 21:38 But when the farmers saw the son, they said among themselves, This …

Matthew 28:18 And Jesus came and spoke to them, saying, All power is given to me …

John 3:25 Then there arose a question between some of John's disciples and …

John 13:3 Jesus knowing that the Father had given all things into his hands, …

John 16:15 All things that the Father has are mine: therefore said I, that he …

John 17:2 As you have given him power over all flesh, that he should give eternal …

Acts 10:36 The word which God sent to the children of Israel, preaching peace …

Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; …

1 Corinthians 8:6 But to us there is but one God, the Father, of whom are all things, …

1 Corinthians 15:25-27 For he must reign, till he has put all enemies under his feet…

Ephesians 1:20-23 Which he worked in Christ, when he raised him from the dead, and …

Philippians 2:9-11 Why God also has highly exalted him, and given him a name which is …

Colossians 1:17,18 And he is before all things, and by him all things consist…

by whom.

Proverbs 8:22-31 The LORD possessed me in the beginning of his way, before his works of old…

Isaiah 44:24 Thus said the LORD, your redeemer, and he that formed you from the …

Isaiah 45:12,18 I have made the earth, and created man on it: I, even my hands, have …

John 1:3 All things were made by him; and without him was not any thing made …

1 Corinthians 8:6 But to us there is but one God, the Father, of whom are all things, …

Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which …

Colossians 1:16,17 For by him were all things created, that are in heaven, and that …

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Hebrews 1:1
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