1:5 For to which of the angels did God 1 ever say, “You are my son! Today I have fathered you”? 2 And in another place 3 he says, 4 “I will be his father and he will be my son.” 5 1:6 But when he again brings 6 his firstborn into the world, he says, “Let all the angels of God worship him!” 7 1:7 And he says 8 of the angels, “He makes 9 his angels spirits and his ministers a flame of fire,” 10 1:8 but of 11 the Son he says, 12
“Your throne, O God, is forever and ever, 13
and a righteous scepter 14 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
“You founded the earth in the beginning, Lord, 17
and the heavens are the works of your hands.
1:11 They will perish, but you continue.
And they will all grow old like a garment,
1:12 and like a robe you will fold them up
and like a garment 18 they will be changed,
but you are the same and your years will never run out.” 19
1:13 But to which of the angels 20 has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? 21 1:14 Are they not all ministering spirits, sent out to serve those 22 who will inherit salvation?
1 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
2 tn Grk “I have begotten you.”
sn A quotation from Ps 2:7.
3 tn Grk “And again,” quoting another OT passage.
4 tn The words “he says” 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.
5 tn Grk “I will be a father to him and he will be a son to me.”
6 tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s 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 “into the world” in an unlikely way.
8 sn The Greek correlative conjunctions μέν and δέ (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).
9 tn Grk “He who makes.”
11 tn Or “to.”
13 tn Or possibly, “Your throne is God forever and ever.” 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 Son’s 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 μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (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.
14 tn Grk “the righteous scepter,” but used generically.
15 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
17 sn You founded the earth…your 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.
18 tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early
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.
22 tn Grk “sent for service for the sake of those.”