The opening of the epistle to the Hebrews, which Neville treats as a statement about where revelation has got to rather than about the past: in many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son. He makes the address personal first - the letter is unsigned, its author unknown, and it is not directed to Corinthians or anyone else, so we are the Hebrews and he is addressing it to us. Then the two halves are given their work. The many and various ways are the ways God spoke before: the heavens telling the glory of God and the firmament proclaiming his handiwork, the world read through the physicist's and the geophysicist's eye, and the prophets. The last days are not a date in history but the finality of God's revelation to an individual, and the finality is the Son: the man is struck and brought into the presence of the Son of God, and Hebrews 1:5 supplies the two quotations that settle who the Son is - to what angel did he ever say, thou art my Son, today I have begotten thee; and again, I will be to him a father and he shall be to me a son - both addressed to David. So the last days are whenever the Son calls a man Father. Coined at the attach lane's recommendation (PM 6029): Hebrews 1:1 travels apart from the divine-name sequence in at least nine lectures (1030, 1090, 1121, 1301, 1531, 1776, 1909, 1980, 2009), and some twenty-two lecture passages were being held on a neighbouring motif at low confidence for want of a home.