God’s speech is a prominent theme in the book of Hebrews. A fascinating phenomenon regarding God’s speech, and one that has in my opinion not been adequately explored, is that the writer possibly implies that God created by his word (Heb 11:3), preserves creation by his word (Heb 1:3) and will consummate creation by his word (Heb 12:26). This article examines whether the writer indeed had the conviction that God did, does and will do this by his word. This is done by doing grammatico-historical exegesis of Hebrews 11:3, 1:3 and 12:26 and integrating the findings. In so doing, this article contributes to the study of Hebrews’ theology of God’s word.

Alhoewel die voorkoms en gebruik van die Ou Testament in die meeste navorsing oor Hebreërs besonder baie aandag geniet, is dit nie die geval met die Hebreërskrywer se gebruik van inleidingsformules vir sy Ou-Testamentiese aanhalings nie. Die gevolg is dat daar tot op hede betreklik min selfstandige navorsing oor die Hebreërskrywer se tema van God se spraak by sy inleidingsformules gedoen is. In hierdie artikel word Hebreërs se inleidingsformules in besonderhede nagegaan om te bepaal wat die aard en inhoud van die Hebreërskrywer se verwysings na die tema van God se spraak in sy inleidingsformules is. Daar word onder andere bepaal dat Hebreërs 38 direkte aanhalings vanuit die Ou Testament bevat, dat die Hebreërskrywer, met slegs een uitsondering, elke inleidingsformule met ’n werkwoord van sêinlei, dat ’n Persoon van die Drie-eenheid in 34 van die 38 direkte aanhalings (± 89%) die onderwerp en gevolglike Spreker van die Ou-Testamentiese woorde is, dat die Hebreërskrywer al drie Persone van die Drie-eenheid as God beskou, en dat die Hebreërskrywer oortuig is dat die Ou Testament geïnspireer is en God se geldige en relevante openbaring bly.The theme of God’s speech in Hebrews’ introduction formulae. Whilst the occurance and function of the Old Testament in research on Hebrews enjoys a lot of attention, this is not the case for the writer of Hebrews’ use of introduction formulae for his Old Testament quotations. The result is that up to date relatively few independent studies have been made on the writer of Hebrews’ theme of God’s speech in his introduction formulae. In this article the introduction formulae in Hebrews are researched in detail to determine the nature and content of the writer of Hebrews’ reference to the theme of God’s speech in his introduction formulae. Amongst other things it is determined that Hebrews has 38 direct quotations from the Old Testament, that with the exception of one introduction formula the writer of Hebrews introduces each direct quotation with a verb of saying, that a Person of the Trinity is the subject and consequential Speaker of the Old Testament words in 34 of the 38 direct quotations (± 89%), that the writer of Hebrews views all three Persons of the Trinity as God, and that the writer of Hebrews is convinced that the Old Testament is divinely inspired and remains God’s valid and relevant revelation.

References to the concept of "life" (the root ‫)חיה‬ are found throughout the book of Deuteronomy. Yet very few surveys have been done on the concept of life in Deuteronomy. This article contributes to the discussion by giving a survey of the different ways in which the concept of life is employed in the book. The results of this survey are used to give an overview of this concept from a theological point of view by determining what Deuteronomy as a whole says about YHWH and Israel in terms of the concept of life. Among others, the article finds that YHWH is depicted as the only living God, who has no end or diminishing of life. Israel is to obey YHWH's commands wholeheartedly to enjoy well-being or quality of life, which is the result of his blessing, especially in the form of prosperity, longevity and increase in the Promised Land.

In the introduction to his sermon, the writer of Hebrews suggests that God’s revelation unfolded from his so-called ‘Old Testament’ revelation to his ‘New Testament’ revelation in his Son (Heb. 1:1–2a). By doing a thorough exegesis of Hebrews 1:1–2a, the author’s view of such an unfolding revelation is confirmed. From this conclusion, certain hermeneutical implications of the unfolding of God’s revelation are drawn for believers and scholars today. Among others, it is determined that God’s revelation is progressive, that his revelation in his Son is superior, climactic and final, and that God’s final revelation in his Son can only be understood within the context of his Old Testament revelation, and vice versa.Keywords: Hebrews; Hebrews 1:1-2a; unfolding; revelation; hermeneutics

In this article, the background of the phrase 'and live' in Hebrews 12:9 is investigated. Although most scholars are silent on the matter, the majority of those who venture to propose a possible background vaguely refer to Proverbs 6:23b. Only a handful of scholars propose other backgrounds. This article aims to fill this lacuna. The first part of the article gives an overview of the argument of Hebrews 12:9 in its context to determine a baseline for the interpretation of the phrase 'and live'. This is followed by investigating eight possible backgrounds of the phrase and weighing arguments for and against each proposal. Next, the article integrates the findings and concludes that, of all the proposed backgrounds, Deuteronomy 8:1-5 fits the best. If this is correct, the writer uses the phrase 'and live' in Hebrews 12:9 to positively exhort his hearers to live life as their heavenly Father intended it, now up to eternity, by wholeheartedly obeying his revelation in his Son.