Hebrews 1:4-14
Having become ( γενομενος ). Second aorist middle participle of γινομα. In contrast with on in verse 3.By so much ( τοσουτω ). Instrumental case of τοσουτος correlative with οσω (as) with comparative in both clauses ( κρειττων, better, comparative of κρατυς, διαφορωτερον, more excellent, comparative of διαφορος ).
Than the angels ( των αγγελων ). Ablative of comparison after κρειττων, as often.
Than they ( παρ' αυτους ). Instead of the ablative αυτων here the preposition παρα (along, by the side of) with the accusative occurs, another common idiom as in 3:3; 9:23. Διαφορος only in Hebrews in N.T. except Ro 12:6.
Hath inherited ( κεκληρονομηκεν ). Perfect active indicative of κληρονομεω (from κληρονομος, heir, verse 2), and still inherits it, the name ( ονομα, oriental sense of rank) of "Son" which is superior to prophets as already shown (1:2) and also to angels (1:4-2:18) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (1:4-2:4). The author proves it from Scripture (1:4-14).
Unto which ( Τιν ). "To which individual angel." As a class angels are called sons of God (Elohim) (Ps 29:1), but no single angel is called God's Son like the Messiah in Ps 2:7. Dods takes "have I begotten thee" ( γεγεννηκα σε, perfect active indicative of γενναω ) to refer to the resurrection and ascension while others refer it to the incarnation.
And again ( κα παλιν ). This quotation is from 2Sa 7:14. Note the use of εις in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See Mt 19:5; Lu 2:34. Like Old English "to" or "for." See 2Co 6:18; Re 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic.
And when he again bringeth in ( οταν δε παλιν εισαγαγη ). Indefinite temporal clause with οταν and second aorist active subjunctive of εισαγω. If παλιν is taken with εισαγαγη, the reference is to the Second Coming as in 9:28. If παλιν merely introduces another quotation (Ps 97:7) parallel to κα παλιν in verse 5, the reference is to the incarnation when the angels did worship the Child Jesus (Lu 2:13f.). There is no way to decide certainly about it.
The first-born ( τον πρωτοτοκον ). See Ps 89:28. For this compound adjective applied to Christ in relation to the universe see Col 1:15, to other men, Ro 8:29; Col 1:18, to the other children of Mary, Lu 2:7; here it is used absolutely.
The world ( την οικουμενην ). "The inhabited earth." See Ac 17:6.
Let worship ( προσκυνησατωσαν ). Imperative first aorist active third plural of προσκυνεω, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of De 32:43, but is not in the Hebrew, though most of the LXX MSS. (except F) have υιο θεου, but the substance does occur also in Ps 97:7 with ο αγγελο αυτου.
Of the angels ( προς τους αγγελους ). "With reference to" ( προς ) as in Lu 20:9. So "of the Son" in verse 8. Note μεν here and δε in verse 8 in carefully balanced contrast. The quotation is from Ps 104:4.
Winds ( πνευματα ). "Spirits" the word also means. The meaning (note article with αγγελους, not with πνευματα ) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt).
A flame of fire ( πυρος φλογα ). Predicate accusative of φλοξ, old word, in N.T. only here and Lu 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.
O God ( ο θεος ). This quotation (the fifth) is from Ps 45:7f. A Hebrew nuptial ode ( επιθαλαμιυμ ) for a king treated here as Messianic. It is not certain whether ο θεος is here the vocative (address with the nominative form as in Joh 20:28 with the Messiah termed θεος as is possible, Joh 1:18) or ο θεος is nominative (subject or predicate) with εστιν (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense.
Sceptre ( ραβδος ). Old word for walking-stick, staff (Heb 11:21).
Hath anointed thee ( εχρισεν σε ). First aorist active indicative of χριω, to anoint, from which verb the verbal Χριστος (Anointed One) comes. See Christ's use of εχρισεν in Lu 4:18 from Isa 66:1.
With the oil of gladness ( ελαιον αγαλλιασεως ). Accusative case with εχρισεν (second accusative besides σε ). Perhaps the festive anointing on occasions of joy (12:2). See Lu 1:44.
Fellows ( μετοχους ). Old word from μετεχω, partners, sharers, in N.T. only in Hebrews save Lu 5:7. Note παρα with accusative here, beside, beyond, above (by comparison, extending beyond).
Lord ( Κυριε ). In the LXX, not in the Hebrew. Quotation (the sixth) from Ps 102:26-28 through verses 10-12. Note emphatic position of συ here at the beginning as in verses 11-12 ( συ δε ). This Messianic Psalm pictures the Son in his Creative work and in his final triumph.
Hast laid the foundation ( εθεμελιωσας ). First aorist active of θεμελιοω, old verb from θεμελιος (foundation) for which see Col 1:23.
They ( αυτο ). The heavens ( ουρανο ).
Shall perish ( απολουντα ). Future middle of απολλυμ. Modern scientists no longer postulate the eternal existence of the heavenly bodies.
But thou continuest ( συ δε διαμενεις ). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (Joh 1:1-3; Col 1:14ff.).
Shall wax old ( παλαιωθησοντα ). First future passive indicative of παλαιοω, from παλαιος, for which see Lu 12:33; Heb 8:13.
A mantle ( περιβολαιον ). Old word for covering from παριβαλλω, to fling around, as a veil in 1Co 11:15, nowhere else in N.T.
Shalt thou roll up ( ελιξεις ). Future active of ελισσω, late form for ειλισσω, in N.T. only here and Re 6:14, to fold together.
As a garment ( ως ιματιον ). LXX repeats from 11.
They shall be changed ( αλλαγησοντα ). Second future passive of αλλασσω, old verb, to change.
Shall not fail ( ουκ εκλειψουσιν ). Future active of εκλειπω, to leave out, to fail, used of the sun in Lu 23:45. "Nature is at his mercy, not he at nature's" (Moffatt).
Hath he said ( ειρηκεν ). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from Ps 110:1, a Messianic Psalm frequently quoted in Hebrews.
Sit thou ( καθου ). Second person singular imperative middle of καθημα, to sit, for the longer form καθησο, as in Mt 22:44; Jas 2:3.
On my right hand ( εκ δεξιων μου ). "From my right." See 1:3 for εν δεξια "at the right hand."
Till I make ( εως αν θω ). Indefinite temporal clause about the future with εως and the second aorist active subjunctive of τιθημ with αν (often not used), a regular and common idiom. Quoted also in Lu 20:43. For the pleonasm in υποδιον and των ποδων (objective genitive) see Mt 5:35.
Ministering spirits ( λειτουργικα πνευματα ). Thayer says that λειτουργικος was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from λειτουργια (Lu 1:23; Heb 8:6; 9:21).
Sent forth ( αποστελλομενα ). Present passive participle of αποστελλω, sent forth repeatedly, from time to time as occasion requires.
For the sake of ( δια ). With the accusative, the usual causal meaning of δια.
That shall inherit ( τους μελλοντας κληρονομειν ). "That are going to inherit," common idiom of μελλω (present active participle) with the infinitive (present active here), "destined to inherit" (Mt 11:14).
Salvation ( σωτηριαν ). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see 6:12; 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223).
Hebrews 2:1-4
Therefore ( δια τουτο ). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.Ought ( δε ). It is necessity, necessity rather than obligation ( χρη ).
To give heed ( προσεχειν ). Present active infinitive with νουν (accusative singular of νους ) understood as in Ac 8:6.
More earnest ( περισσοτερως ). Comparative adverb, "more earnestly," "more abundantly" as in 1Th 2:7 To the things that were heard ( τοις ακουσθεισιν ). Dative plural neuter of the articular participle first aorist passive of ακουω.
Lest haply we drift away ( μη ποτε παραρυωμεν ). Negative clause of purpose with μη ποτε and the second aorist passive subjunctive of παραρρεω, old verb to flow by or past, to glide by, only here in N.T. (cf. Pr 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," ημας ).
For if ... proved steadfast ( ε γαρ ... εγενετο βεβαιος ). Condition of first class, assumed as true.
Through angels ( δι' αγγελων ). Allusion to the use of angels by God at Sinai as in Ac 7:38, 53; Gal 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).
Transgression and disobedience ( παραβασις κα παρακοη ). Both words use παρα as in παραρυωμεν, refused to obey (stepping aside, παρα-βασις as in Ro 2:23), neglect to obey ( παρ-ακοη as in Ro 5:19), more than a mere hendiadys.
Recompense of reward ( μισθαποδοσιαν ). Late double compound, like μισθαποδοτης (Heb 11:6), from μισθος (reward) and αποδιδωμ, to give back. The old Greeks used μισθοδοσια.
Just ( ενδικον ). Old compound adjective, in N.T. only here and Ro 3:8.
How shall we escape? ( πως ημεις εκφευξομεθα; ). Rhetorical question with future middle indicative of εκφευγω and conclusion of the condition.
If we neglect ( αμελησαντες ). First aorist active participle of αμελεω, "having neglected."
So great salvation ( τηλικαυτης σωτηριας ). Ablative case after αμελησαντες. Correlative pronoun of age, but used of size in the N.T. (Jas 3:4; 2Co 1:10).
Which ( ητις ). "Which very salvation," before described, now summarized.
Having at the first been spoken ( αρχην λαβουσα λαλεισθα ). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koine idiom (Polybius, etc.).
Through the Lord ( δια του κυριου ). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation.
Was confirmed ( εβεβαιωθη ). First aorist passive indicative of βεβαιοω, from βεβαιος (stable), old verb as in 1Co 1:6.
By them that heard ( υπο των ακουσαντων ). Ablative case with υπο of the articular first aorist active participle of ακουω. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Ga 1:11) got his message directly from Christ.
God also bearing witness with them ( συνεπιμαρτυρουντος του θεου ). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω, to join ( συν ) in giving additional ( επ ) testimony ( μαρτυρεω ). Here only in N.T., but in Aristotle, Polybius, Plutarch.
Both by signs ( σημειοις τε κα )
and wonders ( κα τερασιν )
and by manifold powers ( κα ποικιλαις δυναμεσιν )
and by gifts of the Holy Ghost ( κα πνευματος αγιου μερισμοις ). Instrumental case used with all four items. See Ac 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα (works) of Christ. Τερας (wonder) attracts attention, δυναμις (power) shows God's power, σημειον reveals the purpose of God in the miracles. For ποικιλαις (manifold, many-coloured) see Mt 4:24; Jas 1:2. For μερισμος for distribution (old word, in N.T. only here and Heb 4:12) see 1Co 12:4-30.
According to his own will ( κατα την αυτου θελησιν ). The word θελησις is called a vulgarism by Pollux. The writer is fond of words in -ις.
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