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?
Hebrews 1:5 nkjv
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"?
Hebrews 1:5 niv
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"?
Hebrews 1:5 esv
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"?
Hebrews 1:5 nlt
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."
Hebrews 1 5 Cross References
| Verse | Text | Reference |
|---|---|---|
| Psa 2:7 | You are My Son; Today I have begotten You. | Original source of the first quotation. |
| 2 Sam 7:14 | I will be his father, and he shall be My son. | Original source of the second quotation (Davidic Covenant). |
| Acts 13:33 | God has fulfilled this... by raising Jesus, as it is written in Psa 2:7... | Applies "Today I have begotten You" to resurrection/declaration. |
| Rom 1:4 | declared to be the Son of God with power... by the resurrection from the dead | Sonship affirmed through resurrection. |
| Heb 5:5 | So also Christ did not glorify Himself to become a high priest, but He who said to Him, “You are My Son, Today I have begotten You.” | God's direct appointment of the Son. |
| Matt 3:17 | And behold, a voice from heaven said, “This is My beloved Son, with whom I am well pleased.” | God's declaration of Sonship at baptism. |
| Matt 17:5 | While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” | God's declaration of Sonship at transfiguration. |
| Psa 89:26-27 | He shall cry to Me, ‘You are My Father... also I will make him My firstborn, The highest of the kings of the earth.’ | Echoes the Father-Son covenant of Davidic line applied to Messiah. |
| Isa 9:6 | For unto us a Child is born... And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. | Messiah's divine identity as "Mighty God, Everlasting Father". |
| Lk 1:32-33 | He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. | Connects Christ's Sonship to the Davidic throne. |
| Rev 3:7 | “And to the angel of the church in Philadelphia write: ‘These things says He who is holy, He who is true, He who has the key of David...’” | Christ as the ultimate heir of the Davidic covenant. |
| Heb 1:4 | having become so much better than the angels, as He has by inheritance obtained a more excellent name than they. | Sets the stage for Christ's superiority over angels. |
| Heb 1:6 | But when He again brings the firstborn into the world, He says: “Let all the angels of God worship Him.” | Angels worship the Son, showing His supremacy. |
| Heb 1:7 | And of the angels He says: “Who makes His angels spirits And His ministers a flame of fire.” | Contrast: Angels are created servants, the Son is Lord. |
| Heb 2:5 | For He has not put the world to come, of which we speak, in subjection to angels. | Further reinforces Christ's domain over creation, not angels. |
| Php 2:9-11 | Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow... | Exaltation and supreme authority of Christ over all creation. |
| Col 1:15-17 | He is the image of the invisible God, the firstborn over all creation. For by Him all things were created... | Christ's pre-eminence and creative role as God. |
| Jn 1:1-2 | In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. | Establishes Christ's eternal deity and pre-existence. |
| Jn 1:14 | And the Word became flesh and dwelt among us... as of the only begotten of the Father... | Christ's incarnation as the unique Son. |
| Jn 3:16 | For God so loved the world that He gave His only begotten Son... | Emphasis on Christ as the uniquely begotten Son. |
| 1 Jn 4:9 | In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. | The mission of the only begotten Son. |
| Heb 3:6 | but Christ as a Son over His own house... | Reinforces Christ's authority as Son over God's people. |
| Psa 110:1 | The Lord said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool.” | Christ's divine sovereignty and exaltation at God's right hand. |
Hebrews 1 verses
Hebrews 1 5 Meaning
Hebrews 1:5 serves as a foundational declaration of the Son's (Jesus Christ's) absolute superiority over angels. It posits rhetorical questions, asserting that God never made to any angel the pronouncements He made to His Son. Specifically, it quotes Psalm 2:7 to affirm the unique, declared divine Sonship and 'begetting' of Christ, and 2 Samuel 7:14 (or 1 Chronicles 17:13) to establish His exclusive, covenantal Father-Son relationship with God. This verse emphatically underlines Christ's distinct nature, divine identity, and unparalleled pre-eminence as God's eternal Son.
Hebrews 1 5 Context
Hebrews chapter 1 lays the theological groundwork for the entire epistle by establishing the unparalleled superiority of Jesus Christ. The letter's primary audience was likely Jewish Christians, who may have been tempted to revert to traditional Judaism, potentially viewing aspects of the Old Covenant (like the Law delivered by angels, or the role of angels in general) as foundational or even superior to the nascent Christian faith. The author counters this by systematically demonstrating Christ's supremacy over all previous revelations and institutions.
Verse 5 is a direct continuation of this argument. After affirming Christ's divine nature, role in creation, and position at God's right hand (Heb 1:1-4), the author begins a series of Old Testament citations that prove the Son's distinct and higher identity. Each quotation, starting with verse 5, highlights an attribute or declaration uniquely made about the Son, an attribute that God never applies to any angel. This precise contextual argument aims to solidify the audience's conviction in Christ as the supreme revelation and final authority from God, making any reversion to the older system a theological regression.
Hebrews 1 5 Word analysis
- For (γὰρ - gar): Introduces a reason or explanation, linking this verse to the preceding affirmation of Christ's exalted status and excellent name (Heb 1:4). It explains why Jesus has a better name.
- to which (τίνα - tina): A rhetorical interrogative, implying "to absolutely none." It underscores the exclusivity of God's declarations concerning the Son.
- of the angels (τῶν ἀγγέλων - tōn angelōn): Refers to all heavenly messengers and created spiritual beings. They are glorious and powerful, but subservient to God. The author repeatedly contrasts Christ with angels to prove His greater nature.
- did God (ὁ Θεός - ho Theos): Specifically "the God," emphasizing the one true God, the Father, as the speaker and source of authority.
- ever (ποτε - pote): Denotes "at any time," emphasizing that such declarations of unique Sonship were never, in all eternity or history, addressed to angels.
- say (εἶπεν - eipen): Implies a definitive, authoritative, and irrevocable declaration. It is not just a thought but a spoken pronouncement from the Father.
- You are My Son (Σὺ εἶ ὁ Υἱός μου - Sy ei ho Huios mou): Direct quotation from Psalm 2:7. This is a statement of identity, declaring Christ's divine nature and unique filial relationship with God. "The Son" with the definite article highlights His singular status.
- Today (σήμερον - sēmeron): From Psalm 2:7. This "today" has multiple theological interpretations. It is not a temporal birth for the eternally pre-existent Son, but points to a moment of declaration, inauguration, or establishment of His Messianic kingship. Many scholars connect it to Christ's resurrection (Acts 13:33, Rom 1:4), ascension, or His enthronement, signifying the powerful public vindication and establishment of His Sonship in His redemptive role. Other views include the eternal "now" of God's timelessness or His entrance into human history.
- I have begotten You (ἐγὼ γεγέννηκά σε - egō gegenēnnēka se): From Psalm 2:7. The Greek perfect tense
gegenēnnēkaindicates a past action with continuing results. This "begetting" does not imply creation or a beginning in time for Christ (who is eternal), but refers to His appointment or public declaration as the Christ, the Messiah, in the context of His saving work, often tied to His resurrection as mentioned previously. It affirms His unique origin from and relationship with the Father, fundamentally distinct from any created being like an angel. - And again (καὶ πάλιν - kai palin): Signals the introduction of a second proof-text from the Old Testament, strengthening the argument through multiple independent witnesses.
- I will be a Father to Him (Ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα - Egō esomai autō eis Patera): From 2 Samuel 7:14 (or 1 Chronicles 17:13). This covenantal declaration of reciprocal relationship ("Father to Him") speaks of divine protection, provision, and unique intimacy between God and the promised Davidic heir, ultimately fulfilled in the Messiah, Jesus. This relationship signifies unmatched honor and authority.
- And He shall be a Son to Me (καὶ αὐτὸς ἔσται μοι εἰς Υἱόν - kai autos estai moi eis Huion): The reciprocal part of the covenant promise. This indicates a perfect filial obedience and submission to God's will on the part of the Son, a position no angel can hold in the same inherent way. This further highlights the Son's unique and privileged status.
Hebrews 1 5 Bonus section
- Polemics against Angel Worship: The sustained argument for Christ's supremacy over angels in Hebrews 1-2 strongly suggests that a theological threat or misconception existed among the original readers regarding angels. This could have stemmed from early forms of Jewish mysticism that venerated angels as mediators or from misinterpretations of the Law being given through angelic instrumentality (cf. Acts 7:53; Gal 3:19). The author of Hebrews preemptively refutes any elevation of angels that might diminish the unique glory and salvific role of Christ.
- Midrashic Use of Scripture: The author of Hebrews frequently employs Old Testament Scriptures in a manner common to Jewish hermeneutics, often called midrash, which involves interpreting and applying existing texts to new situations or understandings, particularly the fulfillment in Christ. The direct application of Psa 2:7 and 2 Sam 7:14, initially for a specific historical context, to the Messiah demonstrates this inspired method of understanding prophecy.
- Divine "Begetting": The concept of divine "begetting" for the Son (as distinct from creation) sets Jesus apart fundamentally. Angels are
createdspirits; Jesus isbegottenby God. This implies a shared essence, a unique relationship of origin, that transcends the created/Creator distinction found elsewhere in the universe. This forms a core tenet of Trinitarian theology – the Son is eternally begotten, not made.
Hebrews 1 5 Commentary
Hebrews 1:5 acts as a pivotal proof-text in the argument for Christ's superiority. By quoting two distinct Old Testament passages (Psa 2:7 and 2 Sam 7:14), the author marshals Scriptural evidence to demonstrate that God's declarations concerning the Son are absolutely unique and unprecedented for any other created being, especially angels. The rhetorical questions demand a clear "no" answer, reinforcing that no angel has ever been called "My Son" in the profound, existential sense applied to Jesus.
The first quote, from Psalm 2, is deeply Messianic. "You are My Son; Today I have begotten You" signifies an unrepeatable, unique divine relationship. The "begotten" here points not to a temporal birth, as the Son is eternal, but rather to His public inauguration, His kingly anointing, or most decisively in the New Testament, His resurrection from the dead, which publicly validated His claim as God's Son and King. It signifies His absolute authority derived from the Father. The "Today" thus encapsulates the full manifestation and affirmation of His divine Sonship in human history through His redemptive work, resurrection, and enthronement.
The second quote, from 2 Samuel 7, originates from the Davidic Covenant, promising a perpetual kingdom to David's descendant. While initially spoken concerning Solomon, its ultimate fulfillment lies in the greater Son of David, the Messiah. "I will be a Father to Him, and He shall be a Son to Me" establishes an exclusive, personal, and unbreakable covenantal relationship. This intimate familial bond signifies God's direct, eternal commitment to the Son, granting Him unparalleled authority, intimacy, and destiny that is beyond the reach of any created angelic being.
Taken together, these two quotes unequivocally assert Christ's unique identity as the pre-eminent, divine Son who stands in an unparalleled relationship with the Father, far surpassing the highest-ranking angel. They establish the foundational truth that salvation comes through a Divine Son, not through angelic mediation, compelling the original Jewish Christian audience to cling to Christ rather than be swayed by older systems or the veneration of angels.