Many portions (4181) (polumeros from polús = many + méros = part) (only use in the NT) is literally "many parts". It means part by part, fragmentarily. The word points to the fragmentary character of former revelation --it came in multiple segments or portions, in many ways, in various manners. Polumeros could refer both to the various geographical locations of the revelation as well as to the various methods of disclosure—direct revelation, dreams, visions, etc.—thus stressing the diversity of God’s Word In short, polumeros means that God spoke a word here and there, now and then, some at one time, some at another, to some a few words, to others many. The speech of God throughout the ages past was not unbroken chatter but given in episodes of speech punctuating seasons of silence (eg 400 silent years of the inter-testament period) This phrase is first in the Greek construction for emphasis (emphatic position) and refers to the incremental and progressive revelation (Genesis gives some truth, Exodus some more truth, etc) in which God disclosed Himself in portions of truth at different times until the appearance of the Son, Who Himself is the consummation of Truth (Jn 1:17, Jn 14:6), the fulfillment of the Law and Prophets (Mt 5:17-note). The prophetic revelation was fragmentary, piece by piece in 39 OT books delivered over some 1500 years by forty-plus writers, each contributing "portions" of divine revelation, none in themselves complete. Finally, the revelation is complete in Christ. Hallelujah! Pink adds that The Old Testament revelation was but the refracted rays, not the light unbroken and complete. As illustrations of this we may refer to the gradual making known of the Divine character through His different titles (Click Studies on the Names of God), or to the prophesies concerning the coming Messiah. It was 'here a little and there a little.'" If is as if God had spoken in a spectrum of pure variegated lights in the Old Testament and that the arrival of Jesus was like a "prism" Who collects all these bands of pure light and focuses them into one final, perfect and pure beam. Peter alludes to the fragmentary nature of the OT revelation adding that even the prophets who prophesied of the grace that would come...made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow." (see notes 1 Peter 1:10; 1:11) Jamieson comments All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away" (1Cor 13:12). F B Meyer puts it this way No one prophet could speak out all the truth. Each was entrusted with one or two syllables in the mighty sentences of God's speech. At the best the view caught of God, and given to men through the prophets, though true, was partial and limited. But in Jesus there is nothing of this piecemeal revelation. "In Him dwells all the fullness of the Godhead bodily." He hath revealed the Father. Whosoever hath seen him hath seen God; and to hear his words is to get the full-orbed revelation of the Infinite. (Hebrews 1:3-4: The Dignity of Christ) In many ways (4187) (polutropos from polús = many + trópos = a manner) points to the different media and modes through which God disclosed His word, including dream, direct voice, signs, angelic visitations and even in different ways to different men. He spoke to Moses in the burning bush (Ex 3:2ff), to Elijah in a still, small voice (1Ki 19:12), to Isaiah in a vision in the temple (Isa 6:1ff), to Hosea in his family circumstances (Hos 1:2), and to Amos in a basket of summer fruit (Am 8:1). Many ways also alludes to the different OT literary types including law, history, poetry, allegory, prophecy, etc. The writer's main point in this section is to emphasize that all OT revelation was God speaking to man, albeit in a manner that was fragmentary and occasional, lacking fullness and finality. Pink observes that we may see here an illustration of the sovereignty of God: He did not act uniformly or confine Himself to any one method of speaking to the fathers. He spake by way of promise and prediction, by types and symbols, by commandments and precepts, by warnings and exhortations." Expositor’s adds that the people of Israel “were like men listening to a clock striking the hour, always getting nearer the truth but obliged to wait till the whole is heard.” MacArthur adds that We must, of course, clearly understand that the Old Testament was not in any way erroneous (2Ti 3:16, 17- note). But there was in it a development, of spiritual light and of moral standards, until God’s truth was refined and finalized in the New Testament. The distinction is not in the validity of the revelation—its rightness or wrongness—but in the completeness of it and the time of it. Just as children are first taught letters, then words, and then sentences, so God gave His revelation. It began with the “picture book” of types and ceremonies and prophecies and progressed to final completion in Jesus Christ and His New Testament...The Old Testament is only a part of God’s truth, but it is not partially His truth. It is not His complete truth, but it is completely His truth. It is God’s revelation, His progressive revelation preparing His people for the coming of His Son, Jesus Christ. (MacArthur, John: Hebrews. Moody Press or Logos) Isaac Watts expresses the thoughts of verse 1-2 in hymn: God, Who in various methods told His mind and will to saints of old, Sent down His Son, with truth and grace, To teach us in these latter days. Our nation reads the written Word, That book of life, that sure record: The bright inheritance of heav’n Is by the sweet conveyance giv’n. God’s kindest thoughts are here expressed, Able to make us wise and bless’d; The doctrines are divinely true, Fit for reproof and comfort, too. Play "God Who in Various Methods Told" Hebrews 1:2: in these last days has spoken (3SAAI) to us in His Son, whom He appointed (3SAAI) heir of all things, through whom also He made (3SAAI) the world. (NASB: Lockman) Greek: ep' eschatou ton hemeron touton elalesen (3SAAI) hemin en huioi, on eqeken (3SAAI) kleronomon panton, di' ou kai epoiesen (3SAAI) tous aionas Amplified: [But] in the last of these days He has spoken to us in [the person of a] Son, Whom He appointed Heir and lawful Owner of all things, also by and through Whom He created the worlds and the reaches of space and the ages of time [He made, produced, built, operated, and arranged them in order]. (Amplified Bible - Lockman) Barclay: but in the end of these days he has spoken to us in One who is a Son, a Son whom he destined to enter into possession of all things, a Son by whose agency he made the universe. (Westminster Press) KJV: Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; NLT: And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. (NLT - Tyndale House) Phillips: has now, at the end of the present age, given us the truth in the Son. Through the Son God made the whole universe, and to the Son he has ordained that all creation shall ultimately belong (Phillips: Touchstone) Wuest: in the last of these days spoke to us in One who by nature is [His] Son, whom He appointed heir of all things, through whom also He constituted the ages; (Eerdmans) Young's Literal: in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages; IN THESE LAST DAYS: ep eschatou ton hemeron touton: (Ge 49:1; Nu 24:14; Dt 4:30; 18:15; 31:29; Isa 2:2; Jer 30:24; 48:47; Ezek 38:16; Da 2:28; 10:14; Hos 3:5; Mic 4:1; Acts 2:17; Gal 4:4; Eph 1:10; 2Pe 3:3; Jude 1:18) WHAT/WHEN ARE THESE LAST DAYS? In these last days is rendered variously as - "at the end of these days" (DNT), "But now in these final days" (NLT), "at the end of the present age" (Phillips), "in the last of these days." (Wuest) The meaning of Hebrews 1:2 is that at the very termination of the times in which God is speaking to man, He speaks, not through the prophets, but in His Son, Who is "the Word" (Jn 1:1-2). So the writer of Hebrews is referring to the incarnation of God's Son at His First Coming. It follows that this is when the last days began. Luke utilizes the same time phrase writing that "in the last days God says that "I will pour forth of My Spirit upon all mankind" (Acts 2:17), a prophecy from Joel 2:28 which was partially fulfilled at Pentecost, at the birth of the Church. Obviously Pentecost is related to the First Coming (and then the ascension) of Christ. We can therefore conclude that the last days were inaugurated by the First Coming of Christ. Mounce agrees noting that eschatos can refer specifically to Jesus’ return on “the last day” or more generally to the period of time between His (Christ's) first and second coming." In his Second Epistle Peter exhorted us to be aware "that in the last days mockers will come with their mocking, following after their own lusts and saying, "Where is the promise of His coming?" (2Pe 3:3,4-note). In this context the mockers are not referring to the first but the Second Coming of Christ. It follows that the last days began with Christ's first coming and will extend to His Second Coming. In summary, the last days are the time period between the First and Second Comings of our Lord Jesus Christ. This time period overlaps with the so called "church age." "Go to the page below to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://preceptaustin.org/hebrews_11-4.htm#mp