The Meaning of Hebrews 1:5 Explained

Hebrews 1:5

KJV: For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

YLT: For to which of the messengers said He ever, 'My Son thou art -- I to-day have begotten thee?' and again, 'I will be to him for a father, and he shall be to Me for a son?'

Darby: For to which of the angels said he ever, Thou art my Son: this day have I begotten thee? and again, I will be to him for father, and he shall be to me for son?

ASV: For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? and again, I will be to him a Father, And he shall be to me a Son?

KJV Reverse Interlinear

For  unto which  of the angels  said he  at any time,  Thou  art  my  Son,  this day  have  I  begotten  thee?  And  again,  I  will be  to  him  a Father,  and  he  shall be  to  me  a Son? 

What does Hebrews 1:5 Mean?

Verse Meaning

The phrase "to which of the angels" opens and closes this section of the text (cf. Hebrews 1:13). This literary device (an inclusio) marks off a literary unit by using the same word or phrase at the beginning and at the end of a discussion (cf. Hebrews 2:5-16; Hebrews 3:1 to Hebrews 4:14; Hebrews 5:1-10; Hebrews 5:11 to Hebrews 6:12; Hebrews 7:1-10; Hebrews 12:14 to Hebrews 13:20).
David prophetically referred to Jesus Christ as God"s Son in Psalm 2:7, the verse the writer quoted first. [1] The Old Testament writers referred to angels collectively as the "sons of God" ( Job 1:6; Luke 1:68-699; Job 38:7), but they did not refer to any one of them as the Son of God. "Son of God" is a title that referred to the Davidic kings ( 2 Samuel 7:14) and specifically to Jesus Christ, God the Son ( Mark 1:11; Luke 1:32). "Today" evidently refers to Jesus Christ"s entrance into heaven. This happened after His resurrection and at His ascension.
The eternal Son of God ". . . entered into the full exercise of all the prerogatives implied by His Sonship when, after His suffering had proved the completeness of His obedience, He was raised to the Father"s right hand." [2]
Another less probable view, I think, is that this day was the day of Jesus" resurrection. [3]
"The writer is clearly more concerned to demonstrate the significance of the begetting in terms of the Son"s status, rather than to tie it down to a specific occasion." [4]
The second quotation, from 2 Samuel 7:14 or 1 Chronicles 17:13, like the first, ties in with the Davidic Covenant and advances the previous point. Not only is Jesus the Son of God, He is also the promised son of David ( Luke 1:32-33; 1711702673_39; Romans 1:3). Even though Jesus Christ was always God"s eternal Song of Solomon , He became the Son prophesied to rule over David"s house. He received permission to rule the whole earth after His ascension (cf. Psalm 2:8).
To summarize, the title "Son" refers to Jesus in three separate respects. He was always the pre-existent Son ( Hebrews 1:3 a-b; cf. Hebrews 5:8), He became the incarnate Son at His birth ( Hebrews 1:2 a), and He became the exalted Son when He returned to heaven. [5]
Note the chiastic style of the quotations, which begin and end with references to the Son surrounding references to the Father. This has the effect of stressing the Father but uniting the Son closely with Him.

Context Summary

Hebrews 1:1-14 - God's Final And Supreme Messenger
Christianity is greater than the Mosaic dispensation because it has been given through the Son, whereas the Law came through angels. See Acts 7:53. The message of the Gospel is connected speech; that of the Law was broken syllables.
The Son's intrinsic glory, Hebrews 1:1-4. Jesus is the channel of creation, providence and redemption. He is the far-traveled ray of Deity; but not one among many equals, for of Him alone could it be said that His nature was co-extensive with God's, as a seal with the die. He is on the throne, not merely because of His original nature, but as the reward of His obedience unto death, Philippians 2:9.
His superiority to angels, Hebrews 1:5-14. These quotations should be carefully studied as showing the deep inner meaning of the Psalms. Their fulfillment must be sought in Christ, and in them we overhear the voice of God. "We must ever thank God for the ministry of angels. Note that their service to us is a liturgy of adoration to God-such is the force of the Greek words. [source]

Chapter Summary: Hebrews 1

1  Christ in these last times coming to us from the Father,
4  is preferred above the angels, both in person and office

Greek Commentary for Hebrews 1:5

Unto which [Τινι]
“To which individual angel.” As a class angels are called sons of God (Elohim) (Psalm 29:1), but no single angel is called God‘s Son like the Messiah in Psalm 2:7. Dods takes “have I begotten thee” This quotation is from 2 Samuel 7:14. Note the use of εις — eis in the predicate with the sense of “as” like the Hebrew (lxx idiom), not preserved in the English. See Matthew 19:5; Luke 2:34. Like Old English “to” or “for.” See 2 Corinthians 6:18; Revelation 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic. [source]
[]
d The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same objection, as Galatians 3:16; Galatians 4:22-25. [source]
To which [τίνι]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
Thou art my Son []
Note the emphatic position of υἱός sonSee on Hebrews 1:4. In the O.T. son is applied to angels collectively, but never individually. See Psalm 29:1; Psalm 89:6. Similarly, son is applied to the chosen nation, Exodus 4:22; Hosea 11:1, but to no individual of the nation. [source]
Have I begotten [γεγέννηκα]
Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T. counterpart in the resurrection of Christ. In Acts 13:33, this is distinctly asserted; and in Romans 1:4, Paul says that Christ was “powerfully declared” to be the Son of God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5. Second quotation, 2 Samuel 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In 2 Corinthians 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David. [source]
A father - a son [εἰς πατέρα - εἰς υἱόν]
Lit. for or as a father - son. This usage of εἰς mostly in O.T. citations or established formulas. See Matthew 19:5; Luke 2:34; Acts 19:27; 1 Corinthians 4:3. [source]

Reverse Greek Commentary Search for Hebrews 1:5

Colossians 1:16 Thrones, dominions, principalities, powers [θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
1 Timothy 5:18 The laborer is worthy, etc. []
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [source]
Hebrews 8:10 A God - a people [εἰς θεόν - εἰς λαόν]
Lit. unto a God, etc. A Hebraistic form of expression, εἰς signifying the destination of the substantive verb. The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 1:6 And when he again bringeth in [οταν δε παλιν εισαγαγηι]
Indefinite temporal clause with οταν — hotan and second aorist active subjunctive of εισαγω — eisagō If παλιν — palin is taken with εισαγαγηι — eisagagēi the reference is to the Second Coming as in Hebrews 9:28. If παλιν — palin merely introduces another quotation (Psalm 97:7) parallel to και παλιν — kai palin in Hebrews 1:5, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13.). There is no way to decide certainly about it. The first-born See Psalm 89:28. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15, to other men, Romans 8:29; Colossians 1:18, to the other children of Mary, Luke 2:7; here it is used absolutely. The world “The inhabited earth.” See Acts 17:6. Let worship Imperative first aorist active third plural of προσκυνεω — proskuneō here in the full sense of worship, not mere reverence or courtesy. This quotation is from the lxx of Deut 32:43, but is not in the Hebrew, though most of the lxx MSS. (except F) have υιοι τεου — huioi theou but the substance does occur also in Psalm 97:7 with οι αγγελοι αυτου — hoi aggeloi autou f0). [source]
Hebrews 5:5 So Christ also [ουτως και ο Χριστος]
Just as with Aaron. Jesus had divine appointment as high priest also. To be made First aorist passive infinitive of γινομαι — ginomai High priest Predicate accusative agreeing with εαυτον — heauton (himself) object of εδοχασεν — edoxasen But he that spake unto him Ellipsis of εδοχασεν — edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalm 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30, John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ‘s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16). [source]

What do the individual words in Hebrews 1:5 mean?

To which for did He say ever of the angels Son of me are You I today have begotten You And again will be to Him for a Father He will be to Me a Son
Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων Υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε Καὶ πάλιν ἔσομαι αὐτῷ εἰς Πατέρα αὐτὸς ἔσται μοι Υἱόν

Τίνι  To  which 
Parse: Interrogative / Indefinite Pronoun, Dative Masculine Singular
Root: τίς  
Sense: who, which, what.
εἶπέν  did  He  say 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
ποτε  ever 
Parse: Particle
Root: ποτέ  
Sense: once i.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀγγέλων  angels 
Parse: Noun, Genitive Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
Υἱός  Son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
σήμερον  today 
Parse: Adverb
Root: σήμερον  
Sense: this (very) day).
γεγέννηκά  have  begotten 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: γεννάω  
Sense: of men who fathered children.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
ἔσομαι  will  be 
Parse: Verb, Future Indicative Middle, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
αὐτῷ  to  Him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Πατέρα  a  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἔσται  will  be 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
μοι  to  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Υἱόν  a  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.