Hebrews 1:4-8

1:4 Thus he became ¹  so far better than the angels as ²  he has inherited a name superior to theirs.

The Son Is Superior to Angels

1:5 For to which of the angels did God ³  ever say, “You are my son! Today I have fathered you”? ⁴  And in another place ⁵  he says, ⁶  “I will be his father and he will be my son.” ⁷  1:6 But when he again brings ⁸  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁹  1:7 And he says ¹⁰  of the angels, “He makes ¹¹  his angels spirits and his ministers a flame of fire,” ¹²  1:8 but of ¹³  the Son he says, ¹⁴ 

“Your throne, O God, is forever and ever, ¹⁵ 

and a righteous scepter ¹⁶  is the scepter of your kingdom.

[1:4]  ¹ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ² tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:5]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁴ tn Grk “I have begotten you.”

[1:5]  ⁵ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁶ 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.

[1:5]  ⁷ tn Grk “I will be a father to him and he will be a son to me.”

[1:6]  ⁵ 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.

[1:6]  ⁶ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ⁷ 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).

[1:7]  ⁸ tn Grk “He who makes.”

[1:7]  ⁹ sn A quotation from Ps 104:4.

[1:8]  ⁹ tn Or “to.”

[1:8]  ¹⁰ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹¹ 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.

[1:8]  ¹² tn Grk “the righteous scepter,” but used generically.