1 God, who at sundry times (in many ways, or bit by bit) and in diverse manners (in various ways or from many angles) spoke in time past (long ago) unto the fathers by the prophets (inspired forth tellers and fore tellers), 2 hath in these last days (last in point of time, past days) spoken unto us by his Son (the Lord Jesus Christ), whom he hath appointed (destined) heir of all things, by whom also he made (ordained) the worlds (ages); 3 Who, being the brightness (reflection) of his (God's) glory, and the express image (stamp or die) of his person (nature or substance), and upholding all things (bearing up the universe and all it contains) by the word (statement) of his power, when he had by himself purged (cleansed us from) our sins, sat down on the right hand of the Majesty (the Great One) on high, 4 being made so much better (superior) than the angels, as he hath by inheritance obtained a more excellent (diverse) name than they."
1 The very fact that God...hath...spoken gives an initial affirmation that is basic to the whole argument of the epistle; in fact it is indeed basic to the Christian faith. Jehovah God chose to reveal His truths in gradual, fragmentary, bit by bit installments. "Once, fully, finally, and for all time (God) spoke His ultimate revelation. In fact, so great and effective was God's speech, so perfect was His method of speech, so definitive was the content of His speech, nothing more could be said" (Crouch, p, 4). He did it at sundry times (polumeros) and in diverse manners (polutropos) because man could only assimilate so much at a time. God's truths were like diamonds which could be viewed from various angles and points of view. Furthermore, God chose to speak (elalesen from laleo) in the long ago through the prophets of old - both writing prophets and non-writing prophets such as Elijah, Elisha, Nathan and others. Had not God revealed Himself He would never have been known by man though he search for a lifetime. He chose to reveal Himself first of all through the prophets beginning with Adam (to whom God spoke "in the cool of the day" Genesis 3:8) Abel, Enoch, Noah, Abraham (with whom He spoke in visions and visits), Isaac, Jacob (to whom He spoke in a dream), Joseph and then Moses (with whom God spoke face to face as a man speaks with a friend, Exodus 33:11), God continued speaking down through the prophet Malachi and during the interim between the Old and New Testaments He spoke through John the Baptist. The stages of divine revelation correspond to the Old and New Testaments respectively. "He
spoke through the light of moral conscience, reason and natural phenomena...He also employed miracles, angelic visitations, theophanies, the giving of the Mosaic code, which provided a written record of that which the promptings of moral conscience had already suggested to them, and the direct though partial revelations of the prophetic, historic and poetic writings, which ultimately became and now comprise our Old Testament canon of Scripture, (to) which Paul and other New Testament writers often appealed" (I Corinthians 15:3, 4) (Yeager, The Renaissance New Testament, Volumes XVII, p. 80).
2 God used the word (Logos), to whom our Lord Jesus Christ is referred in John 1:1, 14. It was the Christ Who was used to create the world and all that is in it. From the time Jesus was born until now is referred to as the "last days" (exchatou emeron). Jesus Christ was the last Revelation, contrary to Mary Baker Eddy, Joseph Smith, Sun Yong Moon and others; revelations are all complete when Jesus came into the world and the canon of Holy Scripture was completed. "The story of divine revelation is a story of progression up to Christ, but there is no progression beyond Him" (Bruce, p. 3). The days of the prophets are referred to as the "former days." Jehovah God the Father appointed (etheken from tithemi) predestined Jesus the Heir (kleronomon a combination of kleros and meno meaning to deal out or dispense) of all things and those who have been saved by grace are joint heirs with Jesus (Romans 8:16, 17). This is no doubt an echo of Psalm 2:8 which reads, "ask of me, and I shall give thee the nations for thine inheritance, and the uttermost part of the earth for thy possession." The Son of God is Heir of all as well as Creator. Through Jesus Christ Jehovah God made the worlds. John 1:3 reads, "All things were made by (the Word, Jesus Christ); and without him was not anything made that was made." See also Colossians 1:16. Psalm 33:6 reads, "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth, He gathereth the waters of the sea together as an heap; he layeth up the depth in storehouses." The song writer truly speaks about God's greatness, "Great and mighty is the Lord our God, great and mighty is He."
When the writer of Hebrews says, "(God) hath...spoken..by His Son..," R. Brown writes, "...In Christ (God) spoke fully, decisively, finally and perfectly. The first century Christians must listen to Him, the greatest prophet of all times. Ezekiel portrayed the glory of God (1:28; 3:23), but Christ reflected it; Isaiah expounded the nature of God as holy, righteous and merciful (1:4, 18; 11:4), but Christ manifested it; Jeremiah described the power of God, but Christ displayed it (1:18, 19; 10:12, 13). He far surpassed the best of the prophets of earlier times, and these wavering Christians must listen to His voice" (p. 28). Cox writes, "A singer will sometimes sit down to an instrument and strike a few mysterious chords, or pick out a few bars of melody, which excite only vague thoughts and vaguer emotions within us; but soon the rich sweet voice steals in, uttering articulate words, and then our vague thoughts and emotions take definite forms, and we comprehend what it was that touched and moved us in the prelude. Not till God uttered His voice in Christ could men understand the preluding notes which the prophets were constrained to sound, or put clear, definite, authentic meaning into these yearning, mysterious tones" (B. I., Vol. LI, pp. 20, 21).
3 "Who" has as its antecedent "his Son." When we see Jehovah God in all of His majesty, it will be Jesus we see. We will see God in and through the Lord Jesus Christ. He possesses all of the characteristics of God, for He is God. He is as much God as God the Father. Jesus is the brightness (apaugasma meaning to emit brightness or radiance shining
forth from the source of Light) of God's glory and the express image (charakter from charasso meaning to engrave; the exact reproduction) of His person (hupostaseos from hupo and istsemi meaning to support). The Son bears the very stamp of Jehovah's nature. Jesus even upholds the universe "not like Atlas supporting a dead weight on his shoulders, but as One who carries all things forward on their appointed course" (Bruce, p. 6). After his death on Calvary thus paying for our sin debt and His ascension, He sat down (ekathisen from kathizo meaning to assume a seated position) on the right hand of Jehovah God. The fact that He "sat down"
means that He had completed all the work that Jehovah God had given Him to do. Our Lord "took his seat" indicating a formal and dignified act. Jesus was totally qualified to sit down at God's right hand. One is reminded of Psalm 110:1 which reads, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." In Paul's explanation of the Savior, he wrote in Colossians 1:15, 17, 19, "Who is the image of the invisible God, the first-born of all creation...and he is before all things, and by him all things consist...and, having made peace through the blood of his cross, by him to reconcile all things unto himself - by him, I say, whether they be things in earth, or things in heaven."
Some see Malachi 3:3 as a prediction of the Lord's responsibility to purify, although it is not a direct quotation; the Septuagint reads, "He shall sit to melt and purify as it were silver, and as it were gold:and he shall purify the sons of Levi, and refine them as gold and silver, and they shall offer to the Lord an offering in righteousness."
4 "Because (Jesus) was the effulgence of divine glory and the express stamp of the divine substance, because he holds the material universe together by something that Isaac Newton called gravity (Colossians 1:17), because of redemption and finally because He is superior to angels...These are the reasons why He was invited to sit at God's right hand...The angels are not eternal. The Logos, Jesus Messiah is...Jesus God's Son in a unique and infinitely superior sense. He is God's 'only one of His kind' Son" (Yeager, p. 88). Jehovah God made Christ so much better (tosouto kreitton meaning intensely better or greater) than the angels who are not subjects of gospel address whatsoever and are not subjects of redemption. "Better" is a comparative adjective used thirteen times in the book of Hebrews. "The word "better' does not refer to moral character, but to exaltation of rank" (Barnes, 28). But to His Son God gave an inheritance (kekleronomeken from kleronomeo) because of His more excellent name (or authority) than the angels. "Christ's name is more excellent than that of angels...Many adopt the explanation that 'name' is used in the sense of character, dignity, position, or as Westcott put it, 'all that Christ was found to be by believers, Son, Sovereign and Creator, the Lord of the Old Covenant'" (Kent, pp. 39, 40).
Our Savior has many names and achievements. Kistemaker writes, "The writer of Hebrews has portrayed the Son as (1) the Prophet through whom God has spoken, (2) the Creator Who made the universe, (3) the Heir of all things, (4) the Representative of God's being, (5) the Upholder of all things, (6) the Priest who provided purification for sins , and (7) the King who sat down at his place of honor" (p. 31).
5 "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten (fathered) thee? And again, I will be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in (leads) the first-begotten (firstborn) into the world, he saith, And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers (public servants) a flame of fire. 8 But unto the Son he saith, Thy throne (seat of authority), O God, is forever and ever (forevermore); a scepter (rod) of righteousness (rectitude) is the scepter of thy kingdom. 9 Thou hast loved righteousness, and hated (despised) iniquity (lawlessness); therefore, God, even thy God, hath anointed thee with the oil of gladness (extreme joy) above thy fellows (partners). 10 And, Thou, Lord, in the beginning hast laid the foundation of (established) the earth; and the heavens (plural) are the works of thine hands. 11 They shall perish (be destroyed), but thou remainest (continues); and they all shall become old (decayed or be rendered obsolete) as doth a garment, 12 And as a vesture (mantle or covering) shalt thou fold them up (roll together), and they shall be changed (altered); but thou art the same, and thy years shall not fail (darken or pass away). 13 But to which of the angels said he at any time, Sit (Be seated) on my right hand, until I make thine enemies (foes) thy footstool (the footstool of thy feet): 14 Are they not all ministering (serving) spirits, sent forth to minister for them who shall be (are going to be) heirs of salvation?"
5 This is the writer's first of many direct quotations from the Old Testament (Septuagint Version; LXX will hereafter be used to designate the Septuagint); in fact, these verses contain seven passages to corroborate his argument that the Son of God is superior to angels. Jehovah God has never said to one of His angels, "...Thou art my Son; this day have I begotten thee." The writer puts it in the form of a question which admitted of one answer: "To none of these." "Thou art my Son..." means "From eternity Thou hast stood in that relation to Me." David wrote Psalm 2 many hundreds of years prior to the writing of the book of Hebrews. "This is one of the most remarkable Psalms, and is always regarded as indirectly or directly Messianic. It points to the closing scene in Christ's ministry, His death, resurrection and glorification" (Kellar Notes, p. 7). In the latter part of verse 5 the Psalmist quotes from I Chronicles 17:13 (LXX) with reference to the Davidic covenant, however, I Chronicles applied the verse to David, "I will be to him a father, and he shall be to me a son..." This passage was spoken to Solomon, but in reality it applied to the great descendant of David, of whom David himself, and Solomon, and their successors, are severally types. Of course the writer of Hebrews quoted directly from the LXX which is slightly different from the King James Version and the quotation from I Chronicles as does II Samuel 7:14 refers to the Davidic covenant. "Although David's successor, Solomon, did build a temple for the God of Jacob, the event proved that the divine promises make to David regarding his son and heir were not exhausted in Solomon" (Bruce, p. 14). Any doubt as to whom God referred in Psalm 2:7, I Chronicles 17:13 and in II Samuel 7:14 is perfectly cleared up Hebrews 1:5. The writer of Hebrews refers in the second quotation to God's Son. Humanly speaking the Lord Jesus Christ inherited legal right to David's throne through Mary, who could not inherit the throne for she was a woman. Her Son, however, is the only One Who inherited that privilege. Although Jesus has always been God's Son, he took on human flesh and through the Virgin Mary God fathered or begot (gegenneka from gennao meaning to bring to birth or father) the Son in the flesh. In both these quotations from the LXX the "I" is emphatic. "The writer challenges...the angels to step forward and claim that the verse applies to one of them. There were no takers to the challenge" (Yeager, p. 90).
6 Jehovah God is said to have brought (eisagage from eis and ago meaning to lead or bring) the first-born (prototokon from two words protos and tikto meaning first begotten or first born) into the world. The writer is contrasting the Son of God with angels; there never has been an angel who could claim what the Son can claim. "The conclusion is that the gospel stands in the same relation to the Law as does the Son to angels, who are but 'ministering spirits'" (Spence, Vol. XXI, p. 8). In fact, the latter part of this verse calls upon angels to worship the Son. The writer of Hebrews quotes from Psalm 97:7 which reads, "...Worship him, all ye gods (angels)," which is slightly different in the LXX. The Septuagint reads, "...worship him all ye angels." In fact, the Septuagint and the Dead Sea Scrolls show Deuteronomy 32:43 with this addition, it reads, 'Rejoice, O nations, with his people and let all the angels worship him, for he will avenge the blood of his person" (Kistemaker, p. 39). The angels are commanded to worship the Christ, which ten thousand times ten thousands and thousands of thousands did especially at His birth (Luke 2:13, 14). Angels cannot claim worship from human beings; they are God's messengers (heavenly host); indeed angels will worship Christ again at His Second Coming (II Thessalonians 1:7, 8) as they did at His birth. "First begotten" aptly applies to the "Sonship" of Christ in its historical sense. As the Father's eternal Son, dwelling in His bosom (John 1:18), He was the "only begotten;" as the first born from dead, the "first-fruits of them that slept;" the "first born among many brethren" (Romans 8:29). Jesus descended from heaven as the only begotten of the Father, He ascended to it as the first born, installed, in the world of redemption, chief of the creation of God. John the Revelator said of Jesus in Revelation 1:4, 5, "...Grace and peace to you from him who is, and who was and who is to come, and from the seven spirits before his throne and from Jesus Christ, who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth." (N. I. V.)
7 This time Psalm 104:4 is quoted verbatim. Angels are incorporeal whereas Jesus was corporeal; He was given a body of flesh such as we have. "When the Law was given, however, it was an angelophany, denoting an unseen Divine presence, not a true theophany" (See: Deuteronomy 33:2; Psalm 68:17; Galatians 3:19) (Spence, p. 8). To quote from this Psalm verse 3 (LXX), Jehovah God "Who covers his chambers with waters; who makes the clouds his chariot; who walks on the wings of the wind. Who makes his angels spirits, and his ministers a flaming fire" which can be interpreted that God is riding on a cloud and on the wings of the wind. Speaking of God's angels as spirits and His ministers as flames of fire W. Jones says, "Fire is lightsome and strikes a terror into men, so do the angels when they appear. Fire is of a subtle and piercing nature: so are the angels, they are quickly here and there. Fire consumes and burns up; so do they the wicked, our enemies. This is the greatest honor of the angels to be God's ministers and messengers; so must we count it the greatest dignity of all men on the face of the earth. Though thou beest (art) a rich tradesman, a wealthy merchant, a gentleman of great revenues, a knight, a lord, or a king; yet the most magnificent style thou canst have is this, to be God's minister and servant, to be His messenger and to go on His errands" (B. I. Volume LI, p. 47). Figurative language is used here "angels are represented as winds (zephyrs) and other heavenly creatures as bolts of lightning (laser) beams...He makes his angels winds (breezes) and His public workers fiery flames...Angels and other heavenly assistants (leitourgos from two words epgazomai and liitos meaning a public worker) accompany God on His trips throughout the universe, but only as heavenly assistants. Their dignity is not to be compared with that of the Son of God who is addressed in language to be used only with Deity in verses 8 - 12" (Yeager, p. 93). "One might either conceive these elemental powers, as, at the breath of God, quickened into living agents to do His will, or the living intelligences before His throne, drawing on a vesture of wind and fire, resolving themselves into apparent elemental forces, and flying off at the divine mandate to execute His purpose" (Kellar Notes, p. 8). J. Brown states that there is a marked contrast between angels and the Son in that angels were made (employed) or created just like the winds and like His ministers, God's angels and ministers are merely instruments of divine agency like the winds and lightnings; however, His Son was begotten. Christ Jesus is the Son of God while the angels are creatures of God (p. 53).
8 Jehovah God has spoken to the Son (Psalm 45:6, 7) calling Him "God" (in verse 10 God calls Him Lord) telling Him that His throne (thronos) and His kingdom will be an everlasting kingdom. The Septuagint reads, 6 "Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness. 7 Thou hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows." Furthermore, the scepter (rhabdos from rhabdon meaning rod, scepter or staff) will be a symbol of His kingdom. His scepter or authority will mete out justice contrary to earthly kingdoms who rule sometimes in injustice. When we recognize that the crowning characteristic of Jehovah God is holiness or righteousness, it is no wonder that His kingdom will be a kingdom that rules righteously. The hopes of this Messianic Psalm were to be realized in the ideal King, Jesus Christ. It ascribes to this Ideal King an everlasting kingdom. Such would not have been true of any earthly king or an angel. It could have its fulfillment only in Christ. The passage brings out the transcendently exalted nature of the Messiah, in contrast with the servile relations of the angels, and His immutable and eternal Being. The word for righteousness is not the usual dikaiosunen - also translated righteousness used later in verse 9, but euthutetos which means legal rectitude, uprightness or justice. Rectitude was to mark the Messiah's reign. Obviously Messiah has a throne while the angels have stations; He is the ruler, they are but His subjects.
9 The writer continues to quote from Psalm 45:7, (LXX) which reads, 7 "Thou hast loved righteousness, and hated iniquity; therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows." Jehovah God adds to His sovereignty, eternity, justice and righteousness a hatred for evil or lawlessness. Charles Haddon Spurgeon wrote, "Christ Jesus is not neutral in the great contest between right and wrong. As warmly as He loved the one, He abhors the other" (Yeager, p. 96). God has anointed Jesus Christ with the oil of gladness (agallaseos meaning extreme joy) and that above His fellows (metochous, partners or sharers). J. Brown writes, "To be 'anointed with oil,' is just to be make king; and to be anointed with the 'oil of gladness,' is to be invested with such a regal office as is well fitted to communicate satisfaction and happiness" (p. 59). As a result of the moral quality surrounding Christ and His reign, God anointed the Messiah with gladness. Some scholars understand this as the figurative anointing of Jesus, after His accomplished earthly career, as heavenly King, and this in His exaltation above the angels. Other scholars make it denote simply the pouring out upon Him of an overwhelming fullness of blessing. Spurgeon says of this verse, "Happiness is the light which flashes from the glittering armor of righteousness. If holiness be the priest, let happiness to be ephod of blue, and scarlet, and fine-twined linen, hung with bells and pomegranates, which he wears for glory and for beauty" (B. I. Volume LI, p. 53).
10 In next few verses the writer quotes from Psalm 102:25 - 27 another Messianic psalm written during the late period of the exile; this psalm pictures the Son in His Creative work and in His final triumph. Verse 25 (LXX) reads, "In the beginning thou, O Lord, didst lay the foundation of the earth; and the heavens are the works of thine hands." To lay the foundation of the earth is another way of expressing the creation in figurative terms. Jehovah God attributes to Jesus Christ (the Word) the honor of creating the world and the heavens; He has laid the foundation of (tethemelioto - established) the earth, and the heavens are the works of His hands. This same teaching can be found in John 1:3; Colossians 1:16; and Hebrews 1:2; 11:3). The writer of Hebrews says that Jehovah God called Jesus "Lord." God shows His power to create the earth and the heavens, something the angels who were far inferior of the Son, could not do. This verse further shows the majesty of creation and affirming His perpetual abiding, while all created things perish. The perpetuity of the Messiah's throne is secured by the eternity and immutability of God.
11 Psalm 102: 26a (LXX) reads, "They shall perish, but thou remainest: ye, and they all shall wax old as a garment;..." The world and the heavens will perish (apolountai from apolesai) or be destroyed, but God and His Son will remain. The earth is like an old garment (palaiothesontai from palai to become antiquated). The Apostle Peter gives insight to this passage, II Peter 3: 7, 10 reads thus, "But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men...But the day of the Lord will come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are in it, shall be burned up." These verses show how temporary this world really is. Like a man folds or wads up a dirty shirt and gets it ready for the laundry, so God will do the same with the earth and the heavens. Furthermore, "as one man in his lifetime outlives many successive suits of clothes, so God has seen and will yet see many successive material universes, but He Himself is eternal and unchanging" (Bruce, p. 21). God and His Son will never cease to exist; the word translated fail is ekleopsousin from eklipe which is made up of two words ek and leipo meaning to lack to fail or to be in short supply. The things thus created will perish, but the Creator will live on. This could have its fulfillment only in Christ. He alone is the unchanging One. "Henry Lyte captured the thought (of this verse) when he wrote, 'Change and decay in all around me I see; O thou who changest not, abide with me'" (Kistemaker, p.46).
12 Psalm 102: 26b, 27 (LXX) read, "...and as a vesture shall thou fold them, and they shall be changed. But thou art the same, and thy years shall have not fail." God will change the world and the heavens like a vesture (peribolaion meaning a mantle, covering or something that a man wraps around himself) is folded up for the rag-bag. Like a mantle, robe or a wrap-around garment, God will change or alter the heavens and the earth. God and His Son, however, remain forever and forever the same; They never wear out or become soiled as does a garment. Nor will They ever fail or be in short supply. The Hebrew test reads thus,
"They perish, while Thou standest sure.
They all shall like a robe wax old,
And like a vesture changed by Thee, be changed,
But thou the same art: Thy years have no end."
If Jehovah God and the Lord Jesus Christ had the power to create the world and the heavens, certainly they can destroy it or replace it. Is Christ greater than angels? The writer of Hebrews says so. John the Revelator was told (Revelation 21:1), "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away, and there was no more sea." Newell quotes Stuart here, "The heavens are often represented as an expanse, and to roll them up, is of course to remove them. The language, however, in the case before us, is borrowed from the custom of folding up, laying aside, garments that have become unfit for use" (p. 31).
13 The author now brings to mind Psalm 110:1 (LXX), "The Lord (Jehovah) said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool." The entire psalm (110) is a Messianic Psalm. He asks to which of His angels did Jehovah God ever command (eireken from rhethen meaning to say or command) these preceding words? No, not one! He commanded the Lord Christ, however, to sit (kathou from kathemai to be seated) on His right hand, the right hand side of the throne. Christ will be seated there until Jehovah God makes His enemies or foes to bow down at his feet, literally, the footstool for Your feet (hupodion ton podon sou). Christ Jesus enjoys a prerogative unknown to men and utterly foreign to angels. They bow before the throne of Jehovah, encompass it with adoring homage, hasten abroad as the glad messengers of its will, but not the loftiest of them dreams of aspiring to transcending dignity of a partner of the throne of the Infinite. J Brown says, "It is the very ingenious conjecture of a most learned interpreter, that the imagery of this sacred ode is borrowed from the most sacred part of the Jewish sanctuary, the Holy of Holies. There, amid the darkness, resided the emblem of the divine presence,--there was the throne of Jehovah, the God of Israel, between the cherubim; and the ark of the covenant was as it were His footstool. The heaven-opened eye of the prophet penetrates the veil, and this heaven-opened ear hears the voice of Jehovah inviting Messiah the Prince to sit down with Him on His throne, while from the sanctuary the lightnings of divine power are sent forth to overwhelm with discomfiture His obstinate foes" (p. 65).
14 This verse tells the function of angels in contrast to the lofty position of the Son. The angels, all of them are merely ministering spirits. The angels are but ministering (leitourgika akin to leitourgia, leitourgeo, and leitourgos meaning those who render service) spirits sent forth (apotellomea from apostello meaning to send away from) to minister (diakonian meaning to serve) to them who are going to be heirs (kleronomein from kleronomeo meaning heir or to inherit) salvation, but the Son is the One Who purchased our salvation on Calvary. Angels are not subjects of gospel address (neither will they be saved); they minister to those who will (in the future) be saved. They are the means of protecting from premature death those who will be saved. Not only is there an unseen Eye watching over the saved, but the angels are protecting those who are saved and those who will be saved. So the point has been made - our Savior the Lord Jesus Christ is far, far above angels in Jehovah God's economy.
| Heb. Intro. | Heb 1 | Heb 2 | Heb 3 | Heb 4 | Heb 5 |
| Heb 6 | Heb 7 | Heb 8 | Heb 9 | Heb 10 | Heb 11 |
| Heb 12 | Heb 13 | Heb Bib |