Hebrews 1
1
Introduction: God Has Spoken Fully and Finally in His Son
1 After God spoke long ago#tn Or âspoke formerly.â in various portions#tn Or âparts.â The idea is that Godâs previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in Godâs Son. However, some interpret ÏολÏ
ΌΔÏáż¶Ï (polumerw") in Heb 1:1 to mean âon many different occasionsâ and would thus translate âmany timesâ (L&N 67.11). This is the option followed by the NIV: âat many times and in various ways.â Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated âin many different waysâ (L&N 89.81). In this last case, the two words ÏολÏ
ΌΔÏáż¶Ï and ÏολÏ
ÏÏÏÏÏÏ (polutropw") mutually reinforce one another (âin many and various ways,â NRSV). and in various ways#tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration. to our ancestors#tn Grk âto the fathers.â through the prophets, 2 in these last days he has spoken to us in a son,#tn The Greek puts an emphasis on the quality of Godâs final revelation. As such, it is more than an indefinite notion (âa sonâ) though less than a definite one (âthe sonâ), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of Godâs revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (âin sonâ is hardly good English style).sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of Godâs old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God. whom he appointed heir of all things, and through whom he created the world.#tn Grk âthe ages.â The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage. 3 The Son is#tn Grk âwho beingâŠand sustaining.â Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity. the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word,#tn Grk âby the word of his power.â and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.#sn An allusion to Ps 110:1, quoted often in Hebrews. 4 Thus he became#tn Grk âhaving become.â This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text. so far better than the angels as#tn Most modern English translations attempt to make the comparison somewhat smoother by treating ânameâ as if it were the subject of the second element: âas the name he has inherited is superior to theirsâ (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: âhe became so far betterâ; âhe has inherited a name.â The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ. he has inherited a name superior to theirs.
The Son Is Superior to Angels
5 For to which of the angels did God#tn Grk âheâ; the referent (God) has been specified in the translation for clarity. ever say, âYou are my son! Today I have fathered youâ?#tn Grk âI have begotten you.âsn A quotation from Ps 2:7. And in another place#tn Grk âAnd again,â quoting another OT passage. he says,#tn The words âhe saysâ are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences. âI will be his father and he will be my son.â#tn Grk âI will be a father to him and he will be a son to me.âsn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13). 6 But when he again brings#tn Or âAnd again when he brings.â The translation adopted in the text looks forward to Christâs second coming to earth. Some take âagainâ to introduce the quotation (as in 1:5) and understand this as Christâs first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase âinto the worldâ in an unlikely way. his firstborn into the world, he says, âLet all the angels of God worship him!â#sn A quotation combining themes from Deut 32:43 and Ps 97:7. 7 And he says#sn The Greek correlative conjunctions ÎŒÎÎœ and ÎŽÎ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son). of the angels, âHe makes#tn Grk âHe who makes.â his angels spirits and his ministers a flame of fire,â#sn A quotation from Ps 104:4. 8 but of#tn Or âto.â the Son he says,#tn The verb âhe saysâ (λÎγΔÎč, legei) is implied from the λÎγΔÎč of v. 7.
âYour throne, O God, is forever and ever,#tn Or possibly, âYour throne is God forever and ever.â This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Sonâs throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The ÎŒÎÎœâŠÎŽÎ (menâŠde) construction that connects v. 7 with v. 8 clearly lays out this contrast: âOn the one hand, he says of the angelsâŠon the other hand, he says of the Son.â Thus, although it is grammatically possible that ΞΔÏÏ (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
and a righteous scepter#tn Grk âthe righteous scepter,â but used generically. is the scepter of your kingdom.
9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions#sn GodâŠhas anointed you over your companions. Godâs anointing gives the son a superior position and authority over his fellows. with the oil of rejoicing.â#sn A quotation from Ps 45:6-7.
10 And,
âYou founded the earth in the beginning, Lord,#sn You founded the earthâŠyour years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
and the heavens are the works of your hands.
11 They will perish, but you continue.
And they will all grow old like a garment,
12 and like a robe you will fold them up
and like a garment#tc The words âlike a garmentâ (áœĄÏ áŒ±ÎŒÎŹÏÎčÎżÎœ, Jw" Jimation) are found in excellent and early mss (Ă46 Ś A B D* 1739) though absent in a majority of witnesses (D1 Κ 0243 0278 33 1881 Ă lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second âlike a garment.â Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type. they will be changed,
but you are the same and your years will never run out.â#sn A quotation from Ps 102:25-27.
13 But to which of the angels#sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4). has he ever said, âSit at my right hand until I make your enemies a footstool for your feetâ?#sn A quotation from Ps 110:1. 14 Are they not all ministering spirits, sent out to serve those#tn Grk âsent for service for the sake of those.â who will inherit salvation?
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Hebrews 1: NET
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Hebrews 1
1
Introduction: God Has Spoken Fully and Finally in His Son
1 After God spoke long ago#tn Or âspoke formerly.â in various portions#tn Or âparts.â The idea is that Godâs previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in Godâs Son. However, some interpret ÏολÏ
ΌΔÏáż¶Ï (polumerw") in Heb 1:1 to mean âon many different occasionsâ and would thus translate âmany timesâ (L&N 67.11). This is the option followed by the NIV: âat many times and in various ways.â Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated âin many different waysâ (L&N 89.81). In this last case, the two words ÏολÏ
ΌΔÏáż¶Ï and ÏολÏ
ÏÏÏÏÏÏ (polutropw") mutually reinforce one another (âin many and various ways,â NRSV). and in various ways#tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration. to our ancestors#tn Grk âto the fathers.â through the prophets, 2 in these last days he has spoken to us in a son,#tn The Greek puts an emphasis on the quality of Godâs final revelation. As such, it is more than an indefinite notion (âa sonâ) though less than a definite one (âthe sonâ), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of Godâs revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (âin sonâ is hardly good English style).sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of Godâs old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God. whom he appointed heir of all things, and through whom he created the world.#tn Grk âthe ages.â The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage. 3 The Son is#tn Grk âwho beingâŠand sustaining.â Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity. the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word,#tn Grk âby the word of his power.â and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.#sn An allusion to Ps 110:1, quoted often in Hebrews. 4 Thus he became#tn Grk âhaving become.â This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text. so far better than the angels as#tn Most modern English translations attempt to make the comparison somewhat smoother by treating ânameâ as if it were the subject of the second element: âas the name he has inherited is superior to theirsâ (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: âhe became so far betterâ; âhe has inherited a name.â The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ. he has inherited a name superior to theirs.
The Son Is Superior to Angels
5 For to which of the angels did God#tn Grk âheâ; the referent (God) has been specified in the translation for clarity. ever say, âYou are my son! Today I have fathered youâ?#tn Grk âI have begotten you.âsn A quotation from Ps 2:7. And in another place#tn Grk âAnd again,â quoting another OT passage. he says,#tn The words âhe saysâ are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences. âI will be his father and he will be my son.â#tn Grk âI will be a father to him and he will be a son to me.âsn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13). 6 But when he again brings#tn Or âAnd again when he brings.â The translation adopted in the text looks forward to Christâs second coming to earth. Some take âagainâ to introduce the quotation (as in 1:5) and understand this as Christâs first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase âinto the worldâ in an unlikely way. his firstborn into the world, he says, âLet all the angels of God worship him!â#sn A quotation combining themes from Deut 32:43 and Ps 97:7. 7 And he says#sn The Greek correlative conjunctions ÎŒÎÎœ and ÎŽÎ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son). of the angels, âHe makes#tn Grk âHe who makes.â his angels spirits and his ministers a flame of fire,â#sn A quotation from Ps 104:4. 8 but of#tn Or âto.â the Son he says,#tn The verb âhe saysâ (λÎγΔÎč, legei) is implied from the λÎγΔÎč of v. 7.
âYour throne, O God, is forever and ever,#tn Or possibly, âYour throne is God forever and ever.â This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Sonâs throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The ÎŒÎÎœâŠÎŽÎ (menâŠde) construction that connects v. 7 with v. 8 clearly lays out this contrast: âOn the one hand, he says of the angelsâŠon the other hand, he says of the Son.â Thus, although it is grammatically possible that ΞΔÏÏ (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
and a righteous scepter#tn Grk âthe righteous scepter,â but used generically. is the scepter of your kingdom.
9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions#sn GodâŠhas anointed you over your companions. Godâs anointing gives the son a superior position and authority over his fellows. with the oil of rejoicing.â#sn A quotation from Ps 45:6-7.
10 And,
âYou founded the earth in the beginning, Lord,#sn You founded the earthâŠyour years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
and the heavens are the works of your hands.
11 They will perish, but you continue.
And they will all grow old like a garment,
12 and like a robe you will fold them up
and like a garment#tc The words âlike a garmentâ (áœĄÏ áŒ±ÎŒÎŹÏÎčÎżÎœ, Jw" Jimation) are found in excellent and early mss (Ă46 Ś A B D* 1739) though absent in a majority of witnesses (D1 Κ 0243 0278 33 1881 Ă lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second âlike a garment.â Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type. they will be changed,
but you are the same and your years will never run out.â#sn A quotation from Ps 102:25-27.
13 But to which of the angels#sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4). has he ever said, âSit at my right hand until I make your enemies a footstool for your feetâ?#sn A quotation from Ps 110:1. 14 Are they not all ministering spirits, sent out to serve those#tn Grk âsent for service for the sake of those.â who will inherit salvation?
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:
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1996 - 2007 by Biblical Studies Press, LLC