Retaining the order of the words in the original, we may translate, In many portions, and in many modes of old God having spoken to the fathers in the prophets. πολυμερῶς καὶ πολυτρόπως—not a mere alliterative redundancy, denoting variously:—the writer's usual choice use of words forbids this supposition.
Nor is the μερῶς of the first adverb to be taken (as in the A.V) to denote portions of time:—this is not the proper meaning of the compound. Nor (for the same reason) does it denote various degrees of prophetic inspiration, but (on etymological as well as logical grounds) the various portions of the preparatory revelation to "the fathers."
It was not one utterance, but many utterances; given, in fact, at divers times, though it is to the diversity of the utterances, and not of the times, that the expression points. Then the second adverb denotes the various modes of the several former revelations—not necessarily or exclusively the rabbinical distinction between dream, vision, inspiration, voices, angels; or that between the visions and dreams of prophets and the "mouth to mouth" revelation to Moses, referred to in Numbers 12:6-9; but rather the various characters or forms of the various utterances in themselves.
Some were in the way of primeval promises; some of glimpses into the Divine righteousness, as in the Law given from Mount Sinai; some of significant ritual, as in the same Law; some of typical history and typical persons, spoken of under inspiration as representing an unfulfilled ideal; some of the yearnings and aspirations, or distinct predictions, of psalmists and of prophets.
But all these were but partial, fragmentary, anticipatory utterances, leading up to and adumbrating the 'one complete, all-absorbing "speaking of God to us in the SON," which is placed in contrast with there all.
If the subsequent treatment in this Epistle of the Old Testament utterances is to be taken as a key for unlocking the meaning of the exordium, such ideas were in the writer's mind when he thus wrote.
" πολυμερῶς pertinet ad materiam, πολυτρόπως ad formam" (Bengel). Of old; i.e. in the ages comprised in the Old Testament record. Though it is true that; God has revealed himself variously since the world was made to other than the saints of the Old Testament, and though he ceased not to speak in some way to his people between the times of Malachi and of Christ, yet both the expression, "to the fathers," and the instances of Divine utterances given subsequently in the Epistle, restrict us in our interpretation to the Old Testament canon.
Addressing Hebrews, it is from this that the writer argues. Having spoken; a word used elsewhere to express all the ways in which God has made himself, his will, and his counsels, known (cf. Matthew 10:20; Luke 1:45, Luke 1:70; John 9:29; Acts 3:21; Acts 7:6).
To the fathers; the ancestors of the Jews in respect both of race and of faith; the saints of the Old Testament. The word had a well-understood meaning (cf. Matthew 23:1-39. 30; Luke 1:55, Luke 1:72; Luke 11:47; and especially Romans 9:5).
For the double sense of the term "father," thus used, see John 8:56, "your father Abraham;" but again, John 8:39, "If ye were Abraham's children, ye would do the works of Abraham;" and also Romans 4:1-25.
and Galatians 3:7. But this distinction between physical and spiritual ancestry does not come in here. In the prophets. The word "prophet" must be taken here in a general sense; not confined to the prophets distinctively so called, as in Luke 24:44, "Moses, the prophets, and the psalms."
For both Moses and the psalms are quoted in the sequel, to illustrate the ancient utterances. προφήτης means, both in classical and Hellenistic Greek (as does the Hebrew איבִןָ, of which προφήτης is the equivalent), not a foreteller, but a forth teller of the mind of God, an inspired expounder (of.
διὸς προφήτης ἐστὶ λοξίας πατρός, AEsch., 'Eum.,' 19; and Exodus 7:1, "See I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet"). Observe also the sense of προφητεία in St.
Paul's Epistles (especially 1 Corinthians 14:1-40). In this sense Moses, David, and all through whom God in any way spoke to man, were prophets. On the exact force of the preposition ἐν, many views have been entertained.
It does not mean "in the books of the prophets,"—the corresponding "in the SON" precludes this; nor that God by his Spirit spoke within the prophets,—this idea does not come in naturally here; nor is "the SON" presented afterwards as one in whom the Godhead dwelt, so much as being himself a manifestation of God; nor may we take ἐν, as simply a Hellenism for διὰ,—the writer does not use prepositions indiscriminately.
ἐν, (as Alford explains it) differs from διὰ as denoting the element in which this speaking takes place. This use of the preposition is found also in classical Greek; cf. σημαίνειν ἐν οἰωνοῖς, frequent in Xenophon; in the New Testament, of.
ἐν τῷ ἄρχοντι τῶν δαιμονίωι ἐκβάλλει τὰ δαιμόνια" (Matthew 9:34).