HEB 1:1 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT In many portions and in many ways long ago, God, having spoken to our fathers through the prophets,

UST In the past, God communicated to the Israelite ancestors through people who proclaimed his message. He did this throughout the time during which the ancestors lived, and he used many different means to do so.

BSB § On many past occasions and in many different ways, God spoke to our fathers through the prophets.

BLB God, having spoken long ago to our fathers in the prophets in many portions and in many ways,

AICNT In many parts[fn] and in many ways, God long ago spoke to the fathers through the prophets.

1:1, In many parts: That is of prophetic writings.

OEB God, who, of old, at many times and in many ways, spoke to our ancestors, by the prophets,

WEBBE God, having in the past spoken to the fathers through the prophets at many times and in various ways,

WMBB (Same as above)

NET After God spoke long ago in various portions and in various ways to our ancestors through the prophets,

LSV In many parts and many ways, God, having spoken long ago to the fathers by the prophets,

FBV God, who in the past spoke to our forefathers through the prophets at various times and in many ways,

TCNT God spoke to our fathers long ago at many times and in many ways through the prophets, but in these last days he has spoken to us through his Son,

T4T Long ago God communicated frequently to our ancestors in various ways by what the prophets said and wrote.

LEB Although[fn] God spoke long ago in many parts[fn] and in many ways to the fathers by the prophets,

1:1 *Here “although” is supplied as a component of the participle (“spoke”) which is understood as concessive

1:1 Or “portions”

BBE In times past the word of God came to our fathers through the prophets, in different parts and in different ways;

Moff No Moff HEB book available

Wymth God, who in ancient days spoke to our forefathers in many distinct messages and by various methods through the Prophets,

ASV God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners,

DRA God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,

YLT In many parts, and many ways, God of old having spoken to the fathers in the prophets,

Drby [fn]God having spoken in many parts and in many ways formerly to the fathers in the prophets,

1.1 Elohim

RV God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners,

Wbstr God, who at sundry times and in divers manners spoke in time past to the fathers by the prophets,

KJB-1769 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
(God, who at sundry times and in diverse/various manners spake in time past unto the fathers by the prophets, )

KJB-1611 ¶ God who at sundry times, and in diuers manners, spake in time past vnto the Fathers by the Prophets,
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps God which in time past, at sundrie tymes, and in diuers maners, spake vnto the fathers in the prophetes:
(God which in time past, at sundrie times, and in diverse/various manners, spake unto the fathers in the prophets:)

Gnva At sundry times and in diuers maners God spake in the olde time to our fathers by the Prophetes: in these last dayes hee hath spoken vnto vs by his Sonne,
(At sundry times and in diverse/various manners God spake in the old time to our fathers by the Prophets: in these last days he hath/has spoken unto us by his Son, )

Cvdl God in tyme past dyuersly & many wayes, spake vnto ye fathers by prophetes,
(God in time past dyuersly and many ways, spake unto ye/you_all fathers by prophets,)

TNT God in tyme past diversly and many wayes spake vnto the fathers by Prophetes:
(God in time past diverse/variously and many ways spake unto the fathers by Prophets: )

Wycl God, that spak sum tyme bi prophetis in many maneres to oure fadris, at the
(God, that spake sum time by prophets in many manners to our fathers, at the)

Luth Nachdem vorzeiten GOtt manchmal und mancherlei Weise geredet hat zu den Vätern durch die Propheten,
(Nachdem vorzeiten God manchmal and mancherlei Weise geredet has to the Vätern through the Propheten,)

ClVg Multifariam, multisque modis olim Deus loquens patribus in prophetis:[fn]
(Multifariam, multisque modis olim God loquens patribus in prophetis: )

1.1 Argumentum In primis videndum est cur apostolus Paulus in hac epistola scribenda non servaverit morem suum, ut vel vocabulum nominis sui, vel ordinis describeret dignitatem. Hæc causa est: quod ad eos scribens qui ex circumcisione crediderant, quasi gentium apostolus et non Hebræorum, sciens quoque eorum superbiam, suamque humilitatem ipse demonstrans, meritum officii sui noluit anteferre. Simili etiam modo Joannes apostolus propter humilitatem, in epistola sua nomen suum eadem ratione non prætulit. Hanc autem epistolam ad Hebræos conscriptam, Hebraica lingua fertur Apostolus misisse: cujus sensum et ordinem retinens Lucas evangelista, post excessum beati apostoli Pauli Græco sermone composuit. Olim. Non est novum. Deus, qui est invariabilis tunc et nunc. Loquens. Dicit: loquens, in præsenti, quia quod tunc etiam nunc. Patribus. Id est iis qui carne et cultu Dei patres nobis sunt. In prophetis. Non enim ipsi, sed Deus in eis. Multifarie. Id est multotiens Abrahæ, Isaac, Jacob et cæteris, ac eisdem sæpe. Multisque modis. Quia modo per somnia, ut Danieli: modo aperta voce, ut Moysi: modo interiori inspiratione, ut David.

1.1 Argumentum In primis videndum it_is cur apostolus Paulus in hac epistola scribenda not/no servaverit morem his_own, as or vocabulum nominis sui, or ordinis describeret dignitatem. This causa it_is: that to them scribens who from circumcisione crediderant, as_if gentium apostolus and not/no Hebræorum, sciens too their superbiam, suamque humilitatem exactly_that/himself demonstrans, meritum officii sui noluit anteferre. Simili also modo Yoannes apostolus propter humilitatem, in epistola his_own nomen his_own eadem ratione not/no prætulit. Hanc however epistolam to Hebræos conscriptam, Hebraica lingua fertur Apostolus misisse: cuyus sensum and ordinem retinens Lucas evangelista, after excessum beati apostoli Pauli Græco sermone composuit. Olim. Non it_is novum. God, who it_is invariabilis tunc and nunc. Loquens. He_says: loquens, in præsenti, because that tunc also nunc. Patribus. That it_is iis who carne and cultu of_God patres us are. In prophetis. Non because ipsi, but God in eis. Multifarie. That it_is multotiens Abrahæ, Isaac, Yacob and cæteris, ac eisdem sæpe. Multisque modis. Because modo through somnia, as Danieli: modo aperta voce, as of_Moses: modo interiori inspiratione, as David.

UGNT πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις
(polumerōs kai polutropōs palai, ho Theos, lalaʸsas tois patrasin en tois profaʸtais)

SBL-GNT Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις
(Polumerōs kai polutropōs palai ho theos lalaʸsas tois patrasin en tois profaʸtais)

TC-GNT Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ᾽ [fn]ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ,
(Polumerōs kai polutropōs palai ho Theos lalaʸsas tois patrasin en tois profaʸtais, ep esⱪatou tōn haʸmerōn toutōn elalaʸsen haʸmin en huiōi, )

1:1 εσχατου ¦ εσχατων TR

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

The Superiority of the Son

The author of Hebrews argues for the superiority of the Son as to both his person and his ministry. The superiority of the Son’s person is presented primarily in 1:1–3:6. In the book’s introduction (1:1-4), the Son is presented as the creator, sustainer, and heir of the universe (1:2-3), one who “radiates God’s own glory and expresses the very character of God” (1:3). He is the exalted one, who has achieved the cleansing of sins and has a status “far greater than the angels” (1:3-4).

In 1:5-14 and 2:5-18, the Son is shown to be superior to the angels. He has a unique relationship with the Father (1:5) and is the ruler, creator, and terminator of the created order (1:8-12). The angels have a status that is inferior to him, and they worship him (1:6-7). God the Father exalts him to the highest possible position of honor at his right hand (1:13; Ps 110:1), and he has authority over all things (Heb 2:5-8).

In 3:1-6, the author builds on the hearers’ great respect for Moses to make the case for the even greater respect due the Son. Like Moses, the Son was faithful in his ministry to the people of God. Yet the Son deserves more glory and praise than Moses, for he is identified with God the Father and is the ultimate builder of God’s house (3:3-4). The Son is ultimately in charge of God’s people (3:5-6).

The passages that focus on the superiority of the Son’s ministry are found primarily in 7:1–10:18. Through his superior high priesthood, Jesus has brought in a “better hope” (7:19), grounded in a “better covenant” (7:22), based on “better promises” (8:6), through which he performs a ministry “superior” to that of the priests of the old covenant (8:6). Christ’s ministry under the new covenant is a “better system” because of the superiority of his sacrifice (9:10, 23; see also 12:24). His ministry causes new-covenant believers to anticipate “better things” in terms of their inheritance (10:34), a “better . . . heavenly homeland” (11:16), and a “better life after the resurrection” (11:35). For new-covenant believers in Christ, God has something “better” that could only be anticipated by their old-covenant counterparts (11:40).

Passages for Further Study

Ps 110:1; Heb 1:1-14; 3:1-6; 7:1–10:18; 10:34; 11:16, 35, 40

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / doublet

πολυμερῶς καὶ πολυτρόπως πάλαι

many_ways and many_ways long_ago

Here, the phrase In many portions shows that God did not speak just once. Rather, he spoke often throughout the time period called long ago. Then, the phrase in many ways shows that God used various means and people to speak to the fathers. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has spoken. If your language does not use repetition for emphasis, and if you cannot represent the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: [Long ago, with great variety] or [Long ago, using multiple methods in different times,]

Note 2 topic: figures-of-speech / infostructure

πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις

many_ways and many_ways long_ago ¬the God /having/_spoken ˱to˲_the fathers in the prophets

Here, the phrase In many portions and in many ways long ago describes how God “spoke” to our fathers. If it would be helpful in your language, you could rearrange the phrases so that In many portions and in many ways long ago does modify having spoken. Alternate translation: [God, having spoken to our fathers through the prophets in many portions and in many ways long ago]

Note 3 topic: grammar-connect-time-sequential

λαλήσας

/having/_spoken

Here, the phrase having spoken introduces an action that took place before the actions that take place in the next verse (1:2). Use a form that introduces action that takes place before something else. Alternate translation: [after speaking]

Note 4 topic: translate-kinship

τοῖς πατράσιν

˱to˲_the fathers

Here, the phrase our fathers refers to the Israelites who were alive before Jesus lived on earth. Not all members of the audience were descended from these Israelites. However, the author can still refer to the Israelites as their fathers because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: [our forefathers] or [to the Israelite ancestors]

Parallel HEB 1:1