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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Hebrews 1:5 For to which of the angels did God ever say: "You are My Son; today I have become Your Father"? Or again: "I will be His Father, and He will be My Son"?</title><link rel="canonical" href="https://biblehub.com/hebrews/1-5.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/19/58_Heb_01_05.jpg" /><meta property="og:title" content="Hebrews 1:5 - The Supremacy of the Son" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="For to which of the angels did God ever say: You are My Son; today I have become Your Father? 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Or again, &#8220I will be his Father, and he will be my Son"? <a href="/nlt/hebrews/1.htm">New Living Translation</a> For God never said to any angel what he said to Jesus: “You are my Son. Today I have become your Father.” God also said, “I will be his Father, and he will be my Son.” <a href="/esv/hebrews/1.htm">English Standard Version</a> For to which of the angels did God ever say, “You are my Son, today I have begotten you”? Or again, “I will be to him a father, and he shall be to me a son”? <a href="/bsb/hebrews/1.htm">Berean Standard Bible</a> For to which of the angels did God ever say: “You are My Son; today I have become Your Father”? Or again: “I will be His Father, and He will be My Son”? <a href="/blb/hebrews/1.htm">Berean Literal Bible</a> For to which of the angels did He ever say: "You are my Son; today I have begotten You"? And again: "I will be to Him for a Father, and He will be to Me for a Son"? <a href="/kjv/hebrews/1.htm">King James Bible</a> 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? <a href="/nkjv/hebrews/1.htm">New King James Version</a> For to which of the angels did He ever say: “You are My Son, Today I have begotten You”? And again: “I will be to Him a Father, And He shall be to Me a Son”? <a href="/nasb_/hebrews/1.htm">New American Standard Bible</a> For to which of the angels did He ever say, “YOU ARE MY SON, TODAY I HAVE FATHERED YOU”? And again, “I WILL BE A FATHER TO HIM AND HE WILL BE A SON TO ME”? <a href="/nasb/hebrews/1.htm">NASB 1995</a> For to which of the angels did He ever say, &#8220YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"? And again, &#8220I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME"? <a href="/nasb77/hebrews/1.htm">NASB 1977 </a> For to which of the angels did He ever say, “THOU ART MY SON, TODAY I HAVE BEGOTTEN THEE”?<PR>And again, “I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME”? <a href="/lsb/hebrews/1.htm">Legacy Standard Bible </a> For to which of the angels did He ever say, “YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU”? And again, “I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME”? <a href="/amp/hebrews/1.htm">Amplified Bible</a> For to which of the angels did the Father ever say, “YOU ARE MY SON, TODAY I HAVE BEGOTTEN (fathered) YOU [established You as a Son, with kingly dignity]”? And again [did He ever say to the angels], “I SHALL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME”? <a href="/csb/hebrews/1.htm">Christian Standard Bible</a> For to which of the angels did he ever say, You are my Son; today I have become your Father, or again, I will be his Father, and he will be my Son? <a href="/hcsb/hebrews/1.htm">Holman Christian Standard Bible</a> For to which of the angels did He ever say, You are My Son; today I have become Your Father, or again, I will be His Father, and He will be My Son? <a href="/asv/hebrews/1.htm">American Standard Version</a> 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? <a href="/cev/hebrews/1.htm">Contemporary English Version</a> God has never said to any of the angels, "You are my Son, because today I have become your Father!" Neither has God said to any of them, "I will be his Father, and he will be my Son!" <a href="/erv/hebrews/1.htm">English Revised Version</a> 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? <a href="/gwt/hebrews/1.htm">GOD'S WORD® Translation</a> God never said to any of his angels, "You are my Son. Today I have become your Father." And God never said to any of his angels, "I will be his Father, and he will be my Son." <a href="/gnt/hebrews/1.htm">Good News Translation</a> For God never said to any of his angels, "You are my Son; today I have become your Father." Nor did God say about any angel, "I will be his Father, and he will be my Son." <a href="/isv/hebrews/1.htm">International Standard Version</a> For to which of the angels did God ever say, "You are my Son. Today I have become your Father"? Or again, "I will be his Father, and he will be my Son"? <a href="/msb/hebrews/1.htm">Majority Standard Bible</a> For to which of the angels did God ever say: ?You are My Son; today I have become Your Father?? Or again: ?I will be His Father, and He will be My Son?? <a href="/net/hebrews/1.htm">NET Bible</a> For to which of the angels did God ever say, "You are my son! Today I have fathered you"? And in another place he says, "I will be his father and he will be my son." <a href="/nheb/hebrews/1.htm">New Heart English Bible</a> For to which of the angels did he say at any time, "You are my Son. Today I have become your Father"? And again, "I will be his Father, and he will be my Son"? <a href="/wbt/hebrews/1.htm">Webster's Bible Translation</a> For to 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? <a href="/wey/hebrews/1.htm">Weymouth New Testament</a> For to which of the angels did God ever say, "My Son art Thou: I have this day become Thy Father;" and again, "I will be a Father to Him, and He shall be My Son"? <a href="/web/hebrews/1.htm">World English Bible</a> For to which of the angels did he say at any time, “You are my Son. Today I have become your father?” and again, “I will be to him a Father, and he will be to me a Son?” <div class="vheading2">Literal Translations</div><a href="/lsv/hebrews/1.htm">Literal Standard Version</a> For to which of the messengers did He ever say, “You are My Son—today I have begotten You?” And again, “I will be to Him for a Father, and He will be to Me for a Son?” <a href="/blb/hebrews/1.htm">Berean Literal Bible</a> For to which of the angels did He ever say: "You are my Son; today I have begotten You"? And again: "I will be to Him for a Father, and He will be to Me for a Son"? <a href="/ylt/hebrews/1.htm">Young's Literal Translation</a> 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?' <a href="/slt/hebrews/1.htm">Smith's Literal Translation</a> For to which of the angels once said he, Thou art my Son, I have this day begotten thee? And again, I will be to him for Father, and he shall be to me for Son?<div class="vheading2">Catholic Translations</div><a href="/drb/hebrews/1.htm">Douay-Rheims Bible</a> For to which of the angels hath he said at any time, Thou art my Son, to day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? <a href="/cpdv/hebrews/1.htm">Catholic Public Domain Version</a> For to which of the Angels has he ever said: “You are my Son; today have I begotten you?” Or again: “I will be a Father to him, and he shall be a Son to me?” <a href="/nabre/hebrews/1.htm">New American Bible</a> For to which of the angels did God ever say: “You are my son; this day I have begotten you”? Or again: “I will be a father to him, and he shall be a son to me”? <a href="/nrsvce/hebrews/1.htm">New Revised Standard Version</a> For to which of the angels did God ever say, “You are my Son; today I have begotten you”? Or again, “I will be his Father, and he will be my Son”?<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/hebrews/1.htm">Lamsa Bible</a> For to which of the angels has God at any time, said You are my Son, this day have I begotten you? And again, I will be to him a Father, and he shall be to me a Son? <a href="/aramaic-plain-english/hebrews/1.htm">Aramaic Bible in Plain English</a> For to which one of the Angels did God ever say, “You are my Son; today I have begotten you”, and again, “I shall be to him The Father and he shall be to me the Son” ?<div class="vheading2">NT Translations</div><a href="/anderson/hebrews/1.htm">Anderson New Testament</a> For to which of the angels did he at any time say: 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? <a href="/godbey/hebrews/1.htm">Godbey New Testament</a> For to which one of the angels at any time did he say, Thou art my Son, this day have I begotten thee? and again, I will be unto him a Father, and he shall be unto me a Son? <a href="/haweis/hebrews/1.htm">Haweis New Testament</a> For to which of the angels ever said he, ?My Son art thou, I have to-day begotten thee??<RX 19.2.7> And again, ?I will be to him a Father, and he shall be to me a Son??<RX 10.7.14> <a href="/mace/hebrews/1.htm">Mace New Testament</a> for to which of the angels did he ever say, " thou art my son, this day have I begotten thee? and again, I will be his father, and he shall be my son? <a href="/wey/hebrews/1.htm">Weymouth New Testament</a> For to which of the angels did God ever say, "My Son art Thou: I have this day become Thy Father;" and again, "I will be a Father to Him, and He shall be My Son"? <a href="/worrell/hebrews/1.htm">Worrell New Testament</a> For to whom of the angels said He at any time, "You are My Son; I this day have begotten you?" And again, "I will be to him a Father; and He shall be to me a Son?" <a href="/worsley/hebrews/1.htm">Worsley New Testament</a> For to which of the angels did He ever say, "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?" <a href="/parallel/hebrews/1-5.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/x-IAXXp5zcA?start=45" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/hebrews/1.htm">The Supremacy of the Son</a> …4So He became as far superior to the angels as the name He has inherited is excellent beyond theirs. 5<a href="/greek/1063.htm" title="1063: gar (Conj) -- For. A primary particle; properly, assigning a reason.">For</a> <a href="/greek/5101.htm" title="5101: Tini (IPro-DMS) -- Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.">to which</a> <a href="/greek/3588.htm" title="3588: tōn (Art-GMP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">of the</a> <a href="/greek/32.htm" title="32: angelōn (N-GMP) -- From aggello; a messenger; especially an angel; by implication, a pastor.">angels</a> <a href="/greek/4218.htm" title="4218: pote (Prtcl) -- At one time or other, at some time, formerly. From the base of pou and te; indefinite adverb, at some time, ever."></a> <a href="/greek/2036.htm" title="2036: eipen (V-AIA-3S) -- Answer, bid, bring word, command. A primary verb; to speak or say.">did God ever say:</a> <a href="/greek/4771.htm" title="4771: sy (PPro-N2S) -- You. The person pronoun of the second person singular; thou.">“You</a> <a href="/greek/1510.htm" title="1510: ei (V-PIA-2S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">are</a> <a href="/greek/1473.htm" title="1473: mou (PPro-G1S) -- I, the first-person pronoun. A primary pronoun of the first person I.">My</a> <a href="/greek/5207.htm" title="5207: Huios (N-NMS) -- A son, descendent. Apparently a primary word; a son, used very widely of immediate, remote or figuratively, kinship.">Son;</a> <a href="/greek/4594.htm" title="4594: sēmeron (Adv) -- Today, now. Neuter of a presumed compound of the article ho and hemera; on the day; generally, now.">today</a> <a href="/greek/1473.htm" title="1473: egō (PPro-N1S) -- I, the first-person pronoun. A primary pronoun of the first person I.">I</a> <a href="/greek/1080.htm" title="1080: gegennēka (V-RIA-1S) -- From a variation of genos; to procreate; figuratively, to regenerate.">have become Your Father”?</a> <a href="/greek/4771.htm" title="4771: se (PPro-A2S) -- You. The person pronoun of the second person singular; thou."></a> <a href="/greek/2532.htm" title="2532: Kai (Conj) -- And, even, also, namely. ">Or</a> <a href="/greek/3825.htm" title="3825: palin (Adv) -- Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.">again:</a> <a href="/greek/1473.htm" title="1473: Egō (PPro-N1S) -- I, the first-person pronoun. A primary pronoun of the first person I.">“I</a> <a href="/greek/1510.htm" title="1510: esomai (V-FIM-1S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">will be</a> <a href="/greek/846.htm" title="846: autō (PPro-DM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">His</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases."></a> <a href="/greek/3962.htm" title="3962: Patera (N-AMS) -- Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a father.">Father,</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/846.htm" title="846: autos (PPro-NM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">He</a> <a href="/greek/1510.htm" title="1510: estai (V-FIM-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">will be</a> <a href="/greek/1473.htm" title="1473: moi (PPro-D1S) -- I, the first-person pronoun. A primary pronoun of the first person I.">My</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases."></a> <a href="/greek/5207.htm" title="5207: Huion (N-AMS) -- A son, descendent. Apparently a primary word; a son, used very widely of immediate, remote or figuratively, kinship.">Son”?</a> 6And again, when God brings His firstborn into the world, He says: “Let all God’s angels worship Him.”…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/psalms/2-7.htm">Psalm 2:7</a> I will proclaim the decree spoken to Me by the LORD: “You are My Son; today I have become Your Father. <a href="/2_samuel/7-14.htm">2 Samuel 7:14</a> I will be his Father, and he will be My son. When he does wrong, I will discipline him with the rod of men and with the blows of the sons of men. <a href="/1_chronicles/17-13.htm">1 Chronicles 17:13</a> I will be his Father, and he will be My son. And I will never remove My loving devotion from him as I removed it from your predecessor. <a href="/matthew/3-17.htm">Matthew 3:17</a> And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!” <a href="/matthew/17-5.htm">Matthew 17:5</a> While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!” <a href="/acts/13-33.htm">Acts 13:33</a> He has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are My Son; today I have become Your Father.’ <a href="/romans/1-4.htm">Romans 1:4</a> and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord. <a href="/colossians/1-15.htm">Colossians 1:15</a> The Son is the image of the invisible God, the firstborn over all creation. <a href="/revelation/21-7.htm">Revelation 21:7</a> The one who overcomes will inherit all things, and I will be his God, and he will be My son. <a href="/john/1-14.htm">John 1:14</a> The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth. <a href="/john/3-16.htm">John 3:16</a> For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. <a href="/john/5-18.htm">John 5:18</a> Because of this, the Jews tried all the harder to kill Him. Not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God. <a href="/john/10-36.htm">John 10:36</a> then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God? <a href="/romans/8-29.htm">Romans 8:29</a> For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. <a href="/2_corinthians/6-18.htm">2 Corinthians 6:18</a> And: “I will be a Father to you, and you will be My sons and daughters, says the Lord Almighty.”</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>For to which of the angels said he at any time, You are my Son, this day have I begotten you? And again, I will be to him a Father, and he shall be to me a Son?Thou.<a href="/hebrews/5-5.htm">Hebrews 5:5</a> So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.<a href="/psalms/2-7.htm">Psalm 2:7</a> I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.<a href="/acts/13-33.htm">Acts 13:33</a> God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.I will.<a href="/2_samuel/7-14.htm">2 Samuel 7:14</a> I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:<a href="/1_chronicles/17-13.htm">1 Chronicles 17:13</a> I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:<a href="/1_chronicles/22-10.htm">1 Chronicles 22:10</a> He shall build an house for my name; and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.<div class="vheading">Jump to Previous</div><a href="/1_thessalonians/4-16.htm">Angel</a> <a href="/hebrews/1-4.htm">Angels</a> <a href="/philemon/1-10.htm">Begotten</a> <a href="/hebrews/1-4.htm">Messengers</a> <a href="/hebrews/1-1.htm">Time</a> <a href="/2_corinthians/1-17.htm">Today</a> <a href="/2_corinthians/3-15.htm">To-Day</a><div class="vheading2">Jump to Next</div><a href="/hebrews/1-13.htm">Angel</a> <a href="/hebrews/1-6.htm">Angels</a> <a href="/hebrews/5-5.htm">Begotten</a> <a href="/hebrews/1-6.htm">Messengers</a> <a href="/hebrews/1-6.htm">Time</a> <a href="/hebrews/3-7.htm">Today</a> <a href="/hebrews/3-7.htm">To-Day</a><div class="vheading2">Hebrews 1</div>1. <a href="/hebrews/1-1.htm">Christ in these last times coming to us from the Father,</a> 4. <a href="/hebrews/1-4.htm">is preferred above the angels, both in person and office.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/hebrews/1.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/hebrews/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/hebrews/1.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>For to which of the angels did God ever say: This phrase emphasizes the unique status of Jesus Christ compared to angels. In Jewish tradition, angels were highly revered as messengers of God, but they were never given the title of "Son." This rhetorical question highlights the superiority of Christ over angels, a key theme in the book of Hebrews. The author is addressing a Jewish audience familiar with the Old Testament, where angels are often mentioned but never in the context of being God's Son.“You are My Son; This declaration is a direct reference to <a href="/psalms/2-7.htm">Psalm 2:7</a>, a royal psalm that was originally used in the context of the coronation of Israelite kings. In the New Testament, this verse is applied to Jesus, affirming His divine sonship and messianic kingship. The title "Son" signifies a unique relationship with God, indicating both divinity and authority.today I have become Your Father”? The phrase "today I have become Your Father" signifies a specific point in time, often interpreted as the resurrection or ascension of Christ, where His divine sonship is publicly declared and affirmed. This reflects the ancient Near Eastern practice of adoption or declaration of kingship, where a king would be publicly recognized as the son of a deity. In the context of Jesus, it underscores His eternal relationship with the Father and His role as the promised Messiah.Or again: This introduces another scriptural reference to further support the argument of Christ's superiority over angels. The author of Hebrews frequently uses Old Testament quotations to build a case for the preeminence of Christ, appealing to the authority of Scripture.“I will be His Father, and He will be My Son”? This is a quotation from <a href="/2_samuel/7-14.htm">2 Samuel 7:14</a>, part of the Davidic Covenant, where God promises David that his offspring will have a special relationship with Him. While this initially referred to Solomon, its ultimate fulfillment is found in Jesus Christ, the descendant of David. This covenantal promise highlights the eternal kingship and divine sonship of Jesus, setting Him apart from all other beings, including angels.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/g/god_the_father.htm">God the Father</a> The speaker in the verse, emphasizing His unique relationship with Jesus Christ. 2. <a href="/topical/j/jesus_christ.htm">Jesus Christ</a> Referred to as "My Son," highlighting His divine sonship and superiority over angels. 3. <a href="/topical/a/angels.htm">Angels</a> Spiritual beings created by God, serving as messengers and ministers, but not given the title of "Son" in the same way as Jesus. 4. <a href="/topical/o/old_testament_references.htm">Old Testament References</a> The verse quotes from Psalms and 2 Samuel, showing the fulfillment of Old Testament prophecy in Christ. 5. <a href="/topical/t/the_author_of_hebrews.htm">The Author of Hebrews</a> Traditionally attributed to Paul, though the exact authorship is debated, the author seeks to establish Christ's supremacy.<div class="vheading2">Teaching Points</div><a href="/topical/t/the_unique_sonship_of_christ.htm">The Unique Sonship of Christ</a> Jesus is uniquely the Son of God, a title not given to any angel. This establishes His divine nature and authority. <a href="/topical/f/fulfillment_of_prophecy.htm">Fulfillment of Prophecy</a> The Old Testament prophecies find their fulfillment in Jesus, affirming the reliability and continuity of Scripture. <a href="/topical/c/christ's_supremacy_over_angels.htm">Christ's Supremacy Over Angels</a> While angels are significant, they are not to be worshipped. Jesus, as the Son, is superior and worthy of worship. <a href="/topical/u/understanding_our_relationship_with_god.htm">Understanding Our Relationship with God</a> As believers, we are adopted as children of God through Christ, sharing in His inheritance and relationship with the Father. <a href="/topical/t/the_importance_of_scripture_in_understanding_jesus.htm">The Importance of Scripture in Understanding Jesus</a> Studying the Bible helps us understand the identity and mission of Jesus, encouraging us to deepen our faith and trust in Him.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_hebrews_1.htm">Top 10 Lessons from Hebrews 1</a> <a href="/q/is_the_trinity_concept_illogical.htm">Isn't the concept of the Trinity illogical?</a> <a href="/q/what_does_'only_begotten'_mean_for_jesus.htm">What does "only begotten son" mean for Jesus?</a> <a href="/q/is_psalm_2_2_literal_without_records.htm">How can Psalm 2:2 be taken literally when there is no historical record of all nations conspiring against Israel’s king? </a> <a href="/q/does_psalm_2_7_contradict_jesus'_sonship.htm">Does Psalm 2:7 contradict the exclusive claim of Jesus’ divine sonship by calling the king “begotten” as well? </a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/hebrews/1.htm">Ellicott's Commentary for English Readers</a></div>(5) For unto which of the angels . . . . "God has spoken of the Messiah as His Son, a title which no angel ever receives from Him." That the appellation "sons of God" may be used in an inferior sense, and that thus angels may be so designated (<a href="/job/1-6.htm" title="Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.">Job 1:6</a>; <a href="/job/38-7.htm" title="When the morning stars sang together, and all the sons of God shouted for joy?">Job 38:7</a>), does not affect this argument; for every reader must perceive that in these quotations "Son" is used of One, and in a sense that is unique The two quotations are taken from <a href="/psalms/2-7.htm" title="I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.">Psalm 2:7</a> and <a href="/2_samuel/7-14.htm" title="I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:">2Samuel 7:14</a>. It seems probable that the second Psalm was written by David during the troublous times of 2 Samuel 8-10, in the fresh recollection of the promises of which we read in 2 Samuel 7. In the midst of the rebellious conspiracies of kings and nations is heard Jehovah's word, "Yet have I set my King upon my holy hill of Zion" (<a href="/psalms/2-6.htm" title="Yet have I set my king on my holy hill of Zion.">Psalm 2:6</a>). In <a href="/hebrews/1-7.htm" title="And of the angels he said, Who makes his angels spirits, and his ministers a flame of fire.">Hebrews 1:7</a> the Anointed King declares the divine decree, "The Lord hath said unto me, Thou art my Son; this day have I begotten Thee;" and the following verses describe the kingly dominion of the Son. The clearest comments on <a href="/hebrews/1-7.htm" title="And of the angels he said, Who makes his angels spirits, and his ministers a flame of fire.">Hebrews 1:7</a> are supplied by <a href="/context/2_samuel/7-12.htm" title="And when your days be fulfilled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed out of your bowels, and I will establish his kingdom.">2Samuel 7:12-14</a>, and especially by <a href="/psalms/89-27.htm" title="Also I will make him my firstborn, higher than the kings of the earth.">Psalm 89:27</a> of the last-named Psalm, "I will make him my firstborn, higher than the kings of the earth," shows plainly that in their first meaning--that which relates to the royal rule of David or David's son--the words "I have this day begotten thee" signify "I have this day established thee as my chosen king, and thus constituted thee my son;" for to the firstborn belongs natural, though derived, rule over the kingdom of his father. At what period the people in general, guided by prophetic teaching and the discipline of history (see below), learnt in how secondary a sense such words could be used of any human king, we do not know; but we have clear evidence, both from the New Testament (<a href="/hebrews/5-5.htm" title="So also Christ glorified not himself to be made an high priest; but he that said to him, You are my Son, to day have I begotten you.">Hebrews 5:5</a>; <a href="/context/acts/4-25.htm" title="Who by the mouth of your servant David have said, Why did the heathen rage, and the people imagine vain things?">Acts 4:25-27</a>; <a href="/acts/13-33.htm" title="God has fulfilled the same to us their children, in that he has raised up Jesus again; as it is also written in the second psalm, You are my Son, this day have I begotten you.">Acts 13:33</a>; <a href="/revelation/2-27.htm" title="And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.">Revelation 2:27</a>) and from Jewish tradition, that the second Psalm was understood to be a distinct prophecy of the Messiah; indeed, this very name "Messiah" and the appellation "Son of God" (see <a href="/john/1-34.htm" title="And I saw, and bore record that this is the Son of God.">John 1:34</a>; <a href="/john/1-49.htm" title="Nathanael answered and said to him, Rabbi, you are the Son of God; you are the King of Israel.">John 1:49</a>) may be traced to this Psalm. The declarations of <a href="/context/hebrews/1-6.htm" title="And again, when he brings in the first-begotten into the world, he said, And let all the angels of God worship him.">Hebrews 1:6-7</a>, are typical of the enthronement of the Messiah. St. Paul (<a href="/acts/13-33.htm" title="God has fulfilled the same to us their children, in that he has raised up Jesus again; as it is also written in the second psalm, You are my Son, this day have I begotten you.">Acts 13:33</a>) refers the words here quoted to the period of the Resurrection. With this the language used above (<a href="/hebrews/1-4.htm" title="Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they.">Hebrews 1:4</a>) perfectly agrees. As, however, in that verse the exaltation of the Christ is declared to correspond to that essential dignity which lay in the name Son, a name which in this very context bears its highest sense (<a href="/context/hebrews/1-1.htm" title="God, who at sundry times and in divers manners spoke in time past to the fathers by the prophets,">Hebrews 1:1-3</a>), we are constrained to regard the "day" of the Resurrection as itself typical, and to believe that "this day" also pointed to the "eternal Now"--to what Origen (on <a href="/john/1-1.htm" title="In the beginning was the Word, and the Word was with God, and the Word was God.">John 1:1</a>) speaks of as "the day which is co-extensive with the unbegotten and everlasting life of God." . . . <div class="vheading2"><a href="/commentaries/pulpit/hebrews/1.htm">Pulpit Commentary</a></div>Verse 5 - <a href="/hebrews/3-1.htm">Hebrews 3:1</a>. - THE SON SUPERIOR TO THE ANGELS. Here the argumentation of the Epistle begins, the thesis of the first section of the argument having been given, as aforesaid, in the preceding verse, that "the SON is superior to the angels." The second section begins at <a href="/hebrews/3-1.htm">Hebrews 3:1</a>, the thesis being that "the SON is superior to Moses." Through angels and Moses the Law was given: "Ordained through angels in the hand of a mediator" (<a href="/galatians/3-19.htm">Galatians 3:19</a>), the "mediator" being Moses. To show that the Son, in the Old Testament itself, is represented as above both, is to show, what it is the main purpose of the whole Epistle to establish, that the gospel, given through the SON, is above the Law, and intended to supersede it. The conclusion is that the gospel stands in the same relation to the Law as does the Son to angels, who are but "ministering spirits," and to Moses, who was but a "servant." With regard to the agency of angels in the giving of the Law, we do not find it so evident in the Old Testament as might have been expected from the references to it in the New. The "angel of Lord," who appeared to Moses (<a href="/exodus/3-2.htm">Exodus 3:2</a>) and went before the people (<a href="/exodus/14-19.htm">Exodus 14:19</a>; <a href="/exodus/23-20.htm">Exodus 23:20</a>, etc.), seems in the earlier books of the Bible to signify a certain presence and manifestation of the Lord himself, rather than a created minister of his will (see <a href="/genesis/16-7.htm">Genesis 16:7, 13</a>; <a href="/genesis/22-15.htm">Genesis 22:15, 16</a>; <a href="/exodus/3-2.htm">Exodus 3:2, 4</a>; <a href="/exodus/23-20.htm">Exodus 23:20, 21</a>; cf. <a href="/acts/7-31.htm">Acts 7:31, 35, 38</a>); and this has been identified by theologians with the Word, not yet incarnate, through whom all Divine communications have been made to men. It is to be observed, however, that, after the sin of the golden calf, a distinction seems to be made between the presence of the Lend with his people and that of the angel to be thenceforth sent before them (<a href="/exodus/33-2.htm">Exodus 33:2, 3</a>). Ebrard sees in the "angel of the LORD" generally, though understood as signifying a Divine presence, a justification of the statement that the Law was given "through angels," on the ground that, though God did so manifest himself, it was not a direct manifestation, as in the Son, but through forms borrowed from the sphere of the angels. It was an angelophany, denoting an unseen Divine presence, not a true theophany. The only distinct allusion to "angels," in the plural, in connection with the giving of the Law, is in <a href="/deuteronomy/33-2.htm">Deuteronomy 33:2</a>, "He came with ten thousands of saints;" with which comp. <a href="/psalms/68-17.htm">Psalm 68:17</a>. But there is no doubt that it came afterwards to be the accepted rabbinical view that the dispensers of the Law were angels - whether as attendants on the Divine Majesty, or as agents of the fiery phenomena on Mount Sinai (natural operations being often attributed to angels), or as the utterers of the voice that was heard. "Locutus est Deus per angeles" (Bengel). And the writers of the New Testament plainly recognize this view (see below, <a href="/hebrews/2-2.htm">Hebrews 2:2</a>; <a href="/acts/7-53.htm">Acts 7:53</a>; <a href="/galatians/3-19.htm">Galatians 3:19</a>). Hence our author takes for granted that his readers will understand and recognize it, and so implies it in his argument, expressing, as it does, a true conception of the nature of the Mosaic dispensation, and especially of its relation to the gospel. To resume our view of the argument that follows. The first section (as aforesaid) is from <a href="/hebrews/1-5.htm">Hebrews 1:5</a> to Hebrews 3:1, having for its thesis the superiority of the SON to angels. The second section is from <a href="/hebrews/3-1.htm">Hebrews 3:1</a> to Hebrews 5:1, having for its thesis the superiority of the Son to Moses. Each section consists of two main divisions, between which in each case an appropriate exhortation is interposed; the first division in each case treating of what the Son is in his own person, the second of his work for man; and both sections leading separately to the conclusion that he is the High Priest of humanity. Then, in <a href="/hebrews/5.htm">Hebrews 5</a>, the subject of his priesthood is taken up. Ebrard happily illustrates the symmetrical plan of the argument thus: "The author, having thus been led from these two different starting-points to the idea of the ἀρχιερεύς, now proceeds to place on the two first parts, which may be viewed as the pillars of the arch, the third part, which forms the keystone." In this third part it begins to be shown, at <a href="/hebrews/5-1.htm">Hebrews 5:1</a>, how Christ fulfilled in his humanity the essential idea of priesthood. But, for reasons that will appear, the full doctrine of his eternal priesthood is not entered upon till <a href="/hebrews/7-1.htm">Hebrews 7:1 - 10:19</a>, which may be called the central portion of the whole Epistle. The remainder (<a href="/hebrews/10-20.htm">Hebrews 10:20</a> - end) may be distinguished from the rest as being the distinctly hortatory part (though her-ration has been frequently interposed in the argument), being mainly devoted to practical application of the doctrine that has been established. The following plan of the argument of the first two sections, showing the parallelism between them, may assist us in entering into it as it proceeds: - SECTION I. Thesis: Christ superior to the angels. Division 1 (<a href="/hebrews/1-5.htm">Hebrews 1:5-2:1</a>). The name SON, as applied to the typical theocratic kings, and in its final reference and full meaning (as you all acknowledge) pointing to the Messiah, expresses a position altogether above any assigned anywhere to angels. The Son is represented as one associated with God in his majesty, a sharer of his everlasting throne. Angels are referred to only as ministering spirits or attendant worshippers at the Son's advent. Interposed exhortation (<a href="/hebrews/2-1.htm">Hebrews 2:1-5</a>). This being so, beware of not appreciating the revelation now given in the Son. In transgression of the Law given through angels was so severely visited, what will be the consequence of neglecting this, accredited to us as it has been? Division 2 (<a href="/hebrews/2-5.htm">Hebrews 2:5-3:1</a>). The Son also, but never angels, is denoted in prophecy as Lord of the coming age. For the eighth psalm (based on and carrying out the idea of the account in Genesis of the original creation) assigns a supremacy over all created things to man. Man, as he is now, does not fulfill the ideal of his destiny. But Christ, as Son of man, in his exaltation, does. And in him man attains his destined dignity forfeited through sin. His humiliation, suffering and death were for the purpose of thus raising man. His humiliation with this and was a design worthy of God, and in accordance with the purport of Messianic prophecy. For such prophecy intimates association and sympathy of the Messiah with his human brethren. Thus Christ, the SON, is the sympathizing High Priest of humanity. SECTION II. Thesis- Christ superior to Moses. Division 1 (<a href="/hebrews/3-1.htm">Hebrews 3:1-7</a>). Moses is represented in the Old Testament as but a servant in the house of God. The SON is lord over the house. Interposed exhortation (<a href="/hebrews/3-7.htm">Hebrews 3:7-4:1</a>). This being so, beware of hardening your hearts, like the Israelites under Moses. If they failed, through unbelief, of entering into the rest offered to them, you may similarly fail of entering into the rest intended for you. Division 2 (<a href="/hebrews/4-1.htm">Hebrews 4:1-5:1</a>). A rest, symbolized by that of the promised land, is still offered to you, and you may enter into it. The ninetieth psalm shows that the rest into which Joshua led the Israelites was not the final one intended for God's people. The true rest is the rest of God himself (" my rest," <a href="/psalms/90.htm">Psalm 90</a>.), spoken of in the account of the creation - the sabbath rest of eternity. Christ, after sharing our human trials, has passed into that eternal rest, and won an entrance into it for us. Thus, again, a renewed exhortation being interposed, Christ, the SON, is again set forth as the sympathizing High Priest of humanity. Verse 5. - For to which of the angels said he at any time. Observe the form of the question, which has been already noticed. It is not, "When were angels ever called sons?" but to this effect: "To which of them did he ever speak (individually) in the following remarkable terms?" The first quotation is from <a href="/psalms/2-7.htm">Psalm 2:7</a>; the second from <a href="/2_samuel/7-14.htm">2 Samuel 7:14</a>. The second having had undoubtedly a primary reference to Solomon, and the first presumably to some king of Israel, probably to David, we may here properly pause to consider the principle of the application of such passages to Christ. It must be allowed that, not only in this Epistle, but in the New Testament generally, sayings which had a primary reference to events or personages in the past, are applied directly to Christ; and in some cases where the justness of the application may not be to all of us at first sight obvious. With regard to this usage, Bengel says, "Veri interpretes verborum divinorum sunt apostoli; etiamsi nos sine illis talem sententiam non assigneremur." But such applications are plainly not arbitrary. They rest on a principle of interpretation which it is of importance for us to understand. First, we may observe that the method was not originated by the New Testament writers; it was one received among the Jews of their time, who saw throughout the Old Testament anticipations of the Messiah. This appears both from rabbinical literature and also from the New Testament itself. For instance, the priests and scribes consulted by Herod (<a href="/matthew/2-5.htm">Matthew 2:5</a>) referred <a href="/micah/5-2.htm">Micah 5:2</a> as a matter of course to the Messiah; and the Pharisees (<a href="/matthew/22-44.htm">Matthew 22:44</a>) never thought of disputing the application of <a href="/psalms/110.htm">Psalm 110</a>. to him. And not only so. The Old Testament itself suggests and exemplifies such applications. For students of the prophetic writings must be aware how utterances that had a primary fulfillment in one age are sometimes taken up in a subsequent one as though yet to be fulfilled, their scope enlarged, and their final reference often thrown forward to "that day" - the Messianic age - which alone terminates the view of the later prophets. Now, it has been said, in explanation of this mode of treatment, that prophecy often had a double meaning, referring partly to one thing and partly to another; or several meanings, with reference to several different things. But this way of putting the matter is unsatisfactory. Bacon better hit the mark, when, in a well-known passage in his 'Advancement of Learning' (bk. 2.), he spoke of "that latitude which is agreeable and familiar unto Divine prophecies, being of the nature of their Author, with whom a thousand years are but as one day, and therefore are not fulfilled punctually at once, but have springing and germinant accomplishment throughout many ages; though the height or fullness of them may refer to some one age." We may put it thus: It was of the nature of prophetic inspiration to lift the seer above and beyond his immediate subject to the contemplation of some grand ideal, which it suggested to his vision, and more or less perfectly fulfilled. He has, for instance, as the basis of his vision, a David, a Solomon, a Hezekiah, or a Zerubbabel; he has as its framework the circumstances of his own time or of the time near at hand; but we find his language, as he proceeds, rising far above his vision's original scope, and applicable to those comprised within it only so far as they embody and realize the ideal which they represent to his mind. Hence the taking up of old prophecies by succeeding prophets, their enlargement and reapplication to new fulfillments; and this, too, in terms transcending the reality of these new fulfillments; as, for instance, when Isaiah, taking up the idea of Nathan's message to David (<a href="/2_samuel/7.htm">2 Samuel 7</a>.), applies it apparently to a son and a reign to be looked for in his own age, but at length in language which can have no other than a Messianic reference (<a href="/isaiah/9-6.htm">Isaiah 9:6</a>, etc.; Isaiah 11:1, etc.; cf. <a href="/jeremiah/33-15.htm">Jeremiah 33:15</a>). Hence, lastly, the application in the New Testament of all such ancient utterances at once to Christ, as being the final and complete fulfillment of the ideal of prophecy, the true Antitype of all the types. A clear perception of this view of the drift of prophecy will remove difficulties that have been felt as to the application of many quotations from the Old Testament, in this Epistle and elsewhere, to Christ. Thou art my Son, this day have I begotten thee; a quotation from <a href="/psalms/2-7.htm">Psalm 2:7</a>. This psalm is expressly quoted as David's in <a href="/acts/4-25.htm">Acts 4:25</a>, and has internal evidence of being his, and of having had primary reference to his reign. For the mention of Zion (ver. 6) precludes an earlier date, while the circumstances of warfare alluded to do not agree with the peaceful reign of Solomon, nor the picture of undivided empire with any period after the secession of the ten tribes. Further, the rising and consequent subjugation by David of subject races, described in <a href="/2_samuel/8.htm">2 Samuel 8</a>, presents to us a state of things very likely to have suggested the psalm; and to this period of David's reign it is usually referred with probability by modern commentators. But the question of date and authorship is not material to our view of the prophetic meaning of the psalm. Taking it to be David's, we find as follows: There is a rebellious confederation of subject kings against the dominion of the King of Israel, who is spoken of as "the Anointed" of the LORD. In view of their hostile preparations, the LORD in heaven is conceived as laughing to scorn their devices against him whom he himself had enthroned on Zion. Then the king speaks, "I will declare the decree [or, 'I will tell of a decree']; the Load said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and for thy possession the ends of the earth." Then follows an admonition to the rebels to do homage to this SON, submission to whom is submission to the Loan, and whose anger is as the LORD'S anger. Now, it is evident that the language used transcends literal application to any earthly king. Hence some commentators have been led to suppose that it had no even primary reference to one, being simply prophetic of the Messiah, though suggested by the circumstances of David's day. Thus Ebrard, supporting his view by the assumption (which is usually made) of the message of Nathan to David (<a href="/2_samuel/7-14.htm">2 Samuel 7:14</a>) being the "decree" referred to in the psalm, and the foundation of the confidence expressed in it. He argues that it was not to David, but to his posterity (זֶרַע), that the position of sonship was assigned, and eternal dominion promised; and hence that David in this psalm (which he considers to have been certainly by him) must have been speaking, not in his own name, but in that of his seed after him, looking adoringly forward to the fulfillment of that glorious hope in the distant future (<a href="/2_samuel/7-19.htm">2 Samuel 7:19</a>). Thus, he concludes, the insurrection of the Syrians forms merely the occasion, but not the object and import, of the second psalm. But, even if the message of Nathan were certainly the basis of the idea of the psalm, we find an instance of the express application of that message to David himself; as well as to his posterity, in <a href="/psalms/89.htm">Psalm 89</a>. (see vers. 20-28). It may be, however, that the reference in the psalm is to some Divine intimation, possibly to some prophecy or oracular utterance, delivered to David himself at the time of the inauguration of his own sovereignty, and long before Nathan's message. In any case, it is in accordance with the genius of prophecy, as above explained, that the words should have had a primary reference to David himself, so far forth as he imperfectly fulfilled their meaning. The main thing to be observed is that they represent an ideal of sonship and unlimited sovereignty beyond any that could, as a matter of fact, be considered as fulfilled in David. And this view of its meaning, suggested by the psalm itself, is confirmed by the use made of it in later Scripture. For it is evident that this psalm, together with the passage from <a href="/2_samuel/7.htm">2 Samuel 7</a>. (to be cited next) is made the basis of a long series of Messianic prophecies (cf. <a href="/2_samuel/23-1.htm">2 Samuel 23:1</a>, etc.; <a href="/psalms/110.htm">Psalm 110</a>; <a href="/psalms/89.htm">Psalm 89</a>; <a href="/psalms/132.htm">Psalm 132</a>; <a href="/isaiah/7.htm">Isaiah 7-9</a>; <a href="/isaiah/11-1.htm">Isaiah 11:1, 10</a>; <a href="/jeremiah/23-5.htm">Jeremiah 23:5</a>; <a href="/jeremiah/33-15.htm">Jeremiah 33:15</a>; <a href="/micah/4.htm">Micah 4-5</a>; <a href="/zechariah/6-12.htm">Zechariah 6:12</a>, etc.). Its application to Christ in the New Testament is distinct and frequent (cf. <a href="/acts/4-25.htm">Acts 4:25</a>; <a href="/acts/13-33.htm">Acts 13:33</a>; <a href="/revelation/2-27.htm">Revelation 2:27</a>; <a href="/revelation/12-5.htm">Revelation 12:5</a>; <a href="/revelation/19-15.htm">Revelation 19:15</a>). As to the phrase, "This day have I begotten thee," there is a difference of view among both ancient and modern expositors. The word "begotten" (γεγέννηκα) naturally suggests μονογενὴς, and is hence taken by some as referring to the eternal generation of the Son; in which case it can have had no application in any conceivable sense to the human type. "This day" has also in this case to be explained as denoting the ever-present today of eternity. So Origen, in a striking passage, "It is said to him by God, to whom it is always today. For God has no evening, nor (as I deem) any morning, but the time which is coextensive with his own unbegotten and eternal life is (if I may so speak) the day in which the Son is begotten, there being thus found no beginning of his generation, as neither is there of the day." Athanasius takes the same view; also Basil, Primasius, Thomas Aquinas, and many others. The main objection to it is the inapplicability of such a meaning of the words, even in a subordinate sense, to David or any other king of Israel. Alford, indeed, urges that this meaning agrees best with the context in the Epistle, on the ground that the eternal being of the Son, having been stated in the exordium, might be expected to be referred to in the proof. But this is hardly to the point. The writer has now begun his argument from the Old Testament, and is engaged in showing the idea involved in the term Son as applied therein to the Messiah. This, therefore, and not what he has said previously, is what we have to regard in our interpretation; and the most obvious view of the phrase, as it occurs in the psalm itself, is to regard it as a figure denoting forcibly the paternity of God; cf. <a href="/jeremiah/2-27.htm">Jeremiah 2:27</a>, "They say to the wood, Thou art my father; to the stone, Thou hast begotten me." It expresses the idea that the "Son of God" spoken of derives his existence as such from him, and not from human ancestry. Chrysostom, among the ancients, understands the phrase as thus referring to the sonship assigned to the Messiah in time, and not to his eternal being. This view being taken, "this day," in reference to the king, may mean the day of the "decree," or that of his enthronement on Mount Zion. In reference to Christ it has been variously understood of the time of his incarnation, or resurrection, or ascension. If it be thought necessary to assign any definite time to it in its application to Christ, the view of its being the day of the resurrection is supported by such passages as <a href="/colossians/1-18.htm">Colossians 1:18</a>, πρωτότοκος ἐκ τῶν νεκρῶν: and <a href="/romans/1-4.htm">Romans 1:4</a>, τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει ... ἐξ ἀναστάσεως νεκρῶν: cf. <a href="/acts/2-30.htm">Acts 2:30</a> and <a href="/acts/13-32.htm">Acts 13:32</a>, etc., "The promise that was made unto the fathers, God hath fulfilled the same unto their children, in that he hath raised up Jesus again: as it is also written in the second psalm, Thou art my Son; this day have I begotten thee." This last text, be it observed, is almost conclusive against the eternal generation being understood as referred to; as is also the application of the same text infra, <a href="/hebrews/5-5.htm">Hebrews 5:5</a>, where it is quoted in proof of Christ's appointment to the eternal priesthood. [" The title of begetting is ofttimes in sacred language to be measured, not by the scale of philosophers' or naturalists' dialect, but of moral or civil language or interpretation. For they that are sons by adoption only, or next heirs by reversion to a crown or dignity, are said to be begotten of those which adopt them, or of whom they be the immediate heirs or successors: and in this sense in the sacred genealogy (<a href="/matthew/1-12.htm">Matthew 1:12</a>) Jeconiah is said to have begotten Salathiel. So that David upon his own occasions (whether upon his anointing to the crown of Judah in Hebron, or of Israel in Zion) might in the literal sense avouch these words of himself, 'I will preach the law whereof the Lord hath said unto me, Thou art my son; this day have I begotten thee.' For David to call the day of his coronation, or of his designation to the crown of Judah, or of all Israel, his birthday, or begetting of God, by whose special power and providence he was crowned, is not so harsh as some haply would deem it that either know not or consider not that it was usual in other states or kingdoms beside Judah to celebrate two natales dies, two solemn nativities or birthdays in honor of their kings and emperors: the one they called diem natalem imperatoris, the other diem natalem imperii; the one the birthday of the emperor when he was born of his natural mother, the other the birthday of him as he was emperor, which we call the coronation day. The reason might hold more peculiar in David than in any other princes, because he was the first of all the seed of Abraham that took possession of the hill of Zion, and settled the kingdom of Judah, prophesied of by his father Jacob, upon himself and his posterity Thus Ego hodie genuite, with submission of my opinion to better judgment, is a prediction typically prophetical, which kind of prediction, as hath been observed before, is the most concludent; and this one of the highest rank in that kind; that is, an oracle truly meant of David according to the literal sense, and yet fulfilled of Christ, the Son of God, by his resurrection from the dead, both according to the most exquisite literal and the mystical and principally intended sense" (T. Jackson's 'Works,' bk. 9. Hebrews 31:6, 7, Oxford edition, 1844, vol. 8. p. 411).] And again, I will be to him a Father, and he shall be to me a Son (<a href="/2_samuel/7-14.htm">2 Samuel 7:14</a>); from Nathan's message to David, which has been spoken of above. The words do not in themselves express so unique a sonship as those used in the psalm; but, viewed in connection with the psalm, with their own context, and with subsequent prophecy, they suggest the same meaning. David had formed the design of building a temple; Nathan, by the word of the Lord, forbids his doing so, but tells him that his "seed" after him should build a house for the LORD'S Name, and that the Load would establish the throne of his kingdom for ever." Then comes the text," I will be to him a father, and he shall be to me a son;" followed by, "If he commit iniquity, I will chastise him with the rod of men ... but my mercy shall not depart away from him And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever." Now, there can be no doubt that there was a primary and partial fulfillment of this promise in Solomon, who built the temple after David's death. He took it to himself, so far as it was applicable to him, after his completion of the temple (<a href="/1_kings/8-17.htm">1 Kings 8:17</a>, etc.). But it is equally evident that its meaning could not be exhausted in him. The eternity assigned to the throne of the kingdom points to a distant as well as an immediate fulfillment, and the word translated "seed" (Hebrew, זֶרַע), though applicable in a concrete sense to an individual offspring (cf. Gem 4:25; <a href="/1_samuel/1-11.htm">1 Samuel 1:11</a>), is properly a collective noun, denoting "posterity," and thus naturally lends itself to a far-reach ng together with other passages which have been referred to in connection with the second psalm. Thus we may properly apply to this particular passage the view of the meaning of prophecy which has been set forth in general terms above, according to which we must regard Solomon, with respect to the sonship assigned to him as well as to his kingdom and the house which he was to build, as but a type and imperfect realization of a grand ideal to be in due time fulfilled. <a href="/commentaries/hebrews/1-5.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>For γὰρ (gar) Conjunction <a href="/greek/strongs_1063.htm">Strong's 1063: </a> For. A primary particle; properly, assigning a reason. to which Τίνι (Tini) Interrogative / Indefinite Pronoun - Dative Masculine Singular <a href="/greek/strongs_5101.htm">Strong's 5101: </a> Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what. of the τῶν (tōn) Article - Genitive Masculine Plural <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. angels ἀγγέλων (angelōn) Noun - Genitive Masculine Plural <a href="/greek/strongs_32.htm">Strong's 32: </a> From aggello; a messenger; especially an 'angel'; by implication, a pastor. did [God] ever say: εἶπέν (eipen) Verb - Aorist Indicative Active - 3rd Person Singular <a href="/greek/strongs_2036.htm">Strong's 2036: </a> Answer, bid, bring word, command. A primary verb; to speak or say. “You σύ (sy) Personal / Possessive Pronoun - Nominative 2nd Person Singular <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. are εἶ (ei) Verb - Present Indicative Active - 2nd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. My μου (mou) Personal / Possessive Pronoun - Genitive 1st Person Singular <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. Son; Υἱός (Huios) Noun - Nominative Masculine Singular <a href="/greek/strongs_5207.htm">Strong's 5207: </a> A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship. today σήμερον (sēmeron) Adverb <a href="/greek/strongs_4594.htm">Strong's 4594: </a> Today, now. Neuter of a presumed compound of the article ho and hemera; on the day; generally, now. I ἐγὼ (egō) Personal / Possessive Pronoun - Nominative 1st Person Singular <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. have become Your Father”? γεγέννηκά (gegennēka) Verb - Perfect Indicative Active - 1st Person Singular <a href="/greek/strongs_1080.htm">Strong's 1080: </a> From a variation of genos; to procreate; figuratively, to regenerate. [Or] Καὶ (Kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. again: πάλιν (palin) Adverb <a href="/greek/strongs_3825.htm">Strong's 3825: </a> Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand. “I Ἐγὼ (Egō) Personal / Possessive Pronoun - Nominative 1st Person Singular <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. will be ἔσομαι (esomai) Verb - Future Indicative Middle - 1st Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. His αὐτῷ (autō) Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. Father, Πατέρα (Patera) Noun - Accusative Masculine Singular <a href="/greek/strongs_3962.htm">Strong's 3962: </a> Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. He αὐτὸς (autos) Personal / Possessive Pronoun - Nominative Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. will be ἔσται (estai) Verb - Future Indicative Middle - 3rd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. My μοι (moi) Personal / Possessive Pronoun - Dative 1st Person Singular <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. Son”? Υἱόν (Huion) Noun - Accusative Masculine Singular <a href="/greek/strongs_5207.htm">Strong's 5207: </a> A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship. <div class="vheading">Links</div><a href="/niv/hebrews/1-5.htm">Hebrews 1:5 NIV</a> <a href="/nlt/hebrews/1-5.htm">Hebrews 1:5 NLT</a> <a href="/esv/hebrews/1-5.htm">Hebrews 1:5 ESV</a> <a href="/nasb/hebrews/1-5.htm">Hebrews 1:5 NASB</a> <a href="/kjv/hebrews/1-5.htm">Hebrews 1:5 KJV</a> <a href="//bibleapps.com/hebrews/1-5.htm">Hebrews 1:5 BibleApps.com</a> <a href="//bibliaparalela.com/hebrews/1-5.htm">Hebrews 1:5 Biblia Paralela</a> <a href="//holybible.com.cn/hebrews/1-5.htm">Hebrews 1:5 Chinese Bible</a> <a href="//saintebible.com/hebrews/1-5.htm">Hebrews 1:5 French Bible</a> <a href="/catholic/hebrews/1-5.htm">Hebrews 1:5 Catholic Bible</a> <a href="/hebrews/1-5.htm">NT Letters: Hebrews 1:5 For to which of the angels did (Heb. He. Hb) </a></div></div></td></tr></table></div><div id="left"><a href="/hebrews/1-4.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Hebrews 1:4"><img src="/left.png" name="lft" border="0" alt="Hebrews 1:4" /></a></div><div id="right"><a href="/hebrews/1-6.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Hebrews 1:6"><img src="/right.png" name="rght" border="0" alt="Hebrews 1:6" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>