Hebrews 1 Retrofits Jesus Into the Old Testament

Hebrews 1 Retrofits Jesus Into the Old Testament ![rw-book-cover](https://img.youtube.com/vi/x9_fhhDs5jo/maxresdefault.jpg) 🔗 **Source:** [Hebrews 1 Retrofits Jesus Into the Old Testament](https://www.youtube.com/watch?v=x9_fhhDs5jo) > [!note]+ Document Notes > tags: [biblical-exegesis, early-christianity, hebrews-epistle, christology, textual-criticism, septuagint-translation] > author: [MISSING] > source: Data Over Dogma > reference: [https://www.youtube.com/watch?v=x9_fhhDs5jo] > date created: {{date:YYYY-MM-DD}} {{time:HH:mm}} > > # 🏷️ Title: Hebrews 1 retrofits Jesus into the Old Testament >  ## 🧭 Table of Contents - [📝 Summary](#-summary) - [📖 Main Content](#-main-content) - [🗒️ Notes](#️-notes) - [📚 References](#-references) - [🗣️ Paraphrase](#️-paraphrase) - [📰 Newsletter](#-newsletter) - [✅ Action Items](#-action-items) - [🧪 Hypotheses](#-hypotheses) - [📊 Methodology](#-methodology) - [❓ Questions](#-questions) - [🔮 Future Research](#-future-research) - [💡 Implications](#-implications) - [🧠 Learning Styles Assessment](#-learning-styles-assessment) - [📊 Accessibility Assessment](#-accessibility-assessment) - [🌍 DEIB Assessment](#-deib-assessment) - [✅ Logical Validity](#-logical-validity) - [🛡️ DARVO Analysis](#-darvo-analysis) - [🎯 Conclusion](#-conclusion) ## 📝 Summary - Biblical scholars Dan McClellan and Dan Beecher analyze Hebrews chapter 1, demonstrating how the author systematically reinterprets Old Testament passages originally about human kings to support claims about Jesus's superiority over angels. - The chapter uses six Hebrew Bible quotations (from Psalms 2, 45, 104, 102, 110, and Deuteronomy 32) that were originally addressed to or about Davidic kings, not messianic figures. - Translation differences between Hebrew originals and the Greek Septuagint enabled reinterpretation—particularly changing "gods" to "angels" and adding "Lord" where it didn't exist in Hebrew. - The argumentation reveals high Christology while maintaining Jesus's subordination to God the Father, complicating both trinitarian and non-trinitarian theological positions. - This represents a broader pattern in Second Temple Judaism and early Christianity of messianic reinterpretation of royal psalms. ## 📖 Main Content ### Background and Authorship The Epistle to the Hebrews has unknown authorship, despite various scholarly proposals including Paul, Apollos, Priscilla, or Aquila. Written between 70-100 CE, it addresses Jewish Christians using rabbinic-style interpretation to argue that Jesus supersedes Jewish tradition. The work appears defensive, possibly countering a Judaizing movement that insisted Christian converts follow Mosaic law. ### The Angel Hierarchy Argument Hebrews 1 establishes a divine hierarchy with God at the top, Jesus as "son" in the middle, and angels below. This addresses Greco-Roman period Judaism's focus on angels as divine mediators—a tradition evident in texts like 1 Enoch and later rabbinic literature about Metatron, the "lesser YHWH" who bears the divine name. ### Six Scriptural Proofs Examined **Psalm 2:7** - "You are my son, today I have begotten you" Originally an enthronement formula for Davidic kings, expressing royal adoption by God rather than literal divine sonship. The Dead Sea Scrolls reveal expectations of both Davidic (political) and priestly messiahs that early Christianity merged in Jesus. **Deuteronomy 32:43** - "Let all God's angels worship him" The Hebrew originally read "worship him, all gods" (confirmed by Dead Sea Scrolls), referring to foreign deities bowing to YHWH. The Septuagint translation changed "gods" to "sons of God" and "angels of God," enabling the author's reinterpretation. **Psalm 45:6-7** - "Your throne, O God, is forever and ever" A wedding ode explicitly addressing a human Davidic king as "most handsome of men" (Hebrew: *benadam*, children of humanity). The vocative "O God" (*Elohim*) represents relational divinity—similar to Exodus 7:1 where Moses becomes "god to Pharaoh"—not identification with YHWH. **Psalm 102:25-27** - "In the beginning, Lord, you founded the earth" Originally a psalmist's prayer to YHWH about divine eternality. The Septuagint mistranslated Hebrew "my God I say" (*omar eli*) as "he said to me," removing the divine reference and enabling reinterpretation as God speaking about another figure. **Psalm 110:1** - "Sit at my right hand" The most-quoted Hebrew Bible passage in the New Testament. Originally YHWH speaking to the psalmist's "lord" (Hebrew *adoni*), meaning the human king. Greek translation ambiguity between *kyrios* (Lord) references enabled messianic reinterpretation. ### Translation as Interpretation The analysis reveals how translation choices in the Septuagint enabled later Christian reinterpretation. Key changes include: - "Gods" → "angels" (Deuteronomy 32:43) - Adding "Lord" where absent in Hebrew (Psalm 102) - Ambiguous pronoun references creating new meanings - Vocative constructions allowing different addressees ## 🗒️ Notes #### ⏱️ [00:03:12](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=192) Introduction and Authorship - Unknown authorship of Hebrews despite various proposals - Written to Jewish Christians using rabbinic-style interpretation - Defensive tone suggesting response to Judaizing movement #### ⏱️ [00:08:45](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=525) Angel Hierarchy Context - Greco-Roman Judaism emphasized angels as divine mediators - First Enoch and later Metatron traditions show angel importance - Hebrews argues Jesus supersedes angelic mediation #### ⏱️ [00:12:30](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=750) Greek Alliteration in Opening - Hebrews 1:1 contains five P-words in Greek showing literary craftsmanship - *polymeros*, *polytropos*, *palai*, *patrasen*, *prophetes* #### ⏱️ [00:18:15](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=1095) Psalm 2 Analysis - Royal enthronement psalm about Davidic king adoption - Dead Sea Scrolls show expectations of dual messiahs (Davidic and priestly) - "Begotten" language parallels Greco-Roman divine emperor claims #### ⏱️ [00:25:40](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=1540) Deuteronomy 32:43 Translation Issues - Hebrew "gods" changed to "angels" in Septuagint - Dead Sea Scrolls confirm original "worship him, all gods" - Completely changes meaning from YHWH's supremacy to Jesus worship #### ⏱️ [00:32:18](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=1938) Psalm 45 Royal Wedding Context - Explicitly addresses human king as "most handsome of men" - Vocative "O God" shows relational divinity, not ontological identity - Similar to Moses as "god to Pharaoh" (Exodus 7:1) #### ⏱️ [00:41:22](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=2482) Psalm 102 Creation Language - Originally psalmist prayer to YHWH about divine eternality - Septuagint mistranslation enabled reinterpretation as creation by Jesus - Shows how translation artifacts create new theological meanings #### ⏱️ [00:47:55](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=2875) Psalm 110 and Divine Right Hand - Most-quoted Hebrew Bible passage in New Testament - Originally about human Davidic king's authority - Greek translation ambiguity enables messianic reading #### ⏱️ [00:52:30](https://www.youtube.com/watch?v=x9_fhhDs5jo&t=3150) Biblical Interpretation Patterns - Taking verses out of context is biblical tradition, not modern innovation - Hebrew Bible authors also reinterpreted earlier texts - Inspiration claims used to justify reinterpretative freedom ## 📚 References - [Psalm 2:7 - Royal enthronement formula](https://www.biblegateway.com/passage/?search=Psalm%202&version=NRSV) - [Deuteronomy 32:43 - Dead Sea Scrolls version](https://www.deadseascrolls.org.il/) - [John Collins and Adela Collins - "King and Messiah as Son of God"](https://academic.oup.com/book/27806) - [Psalm 45 - Royal wedding ode](https://www.biblegateway.com/passage/?search=Psalm%2045&version=NRSV) - [Data Over Dogma Patreon](https://patreon.com/dataoverdogma) ## 🗣️ Paraphrase Biblical scholars demonstrate that Hebrews chapter 1 systematically reinterprets Hebrew Bible passages about human kings to argue for Jesus's superiority over angels. The author relies heavily on Septuagint translation differences from Hebrew originals—changing "gods" to "angels," adding "Lord" where absent, and exploiting ambiguous pronoun references. Six quotations from Psalms and Deuteronomy originally addressed Davidic royal figures, not messianic ones. This creates high Christology while maintaining Jesus's subordination to God, complicating both trinitarian and non-trinitarian positions. The analysis reveals how translation choices enabled theological reinterpretation in early Christianity. ## 📰 Newsletter 🔍 **Biblical Deep Dive Alert!** Ever wonder how New Testament authors built their theological arguments? The latest Data Over Dogma episode unpacks Hebrews chapter 1's sophisticated—and controversial—use of Hebrew Bible quotations. Spoiler: those passages about Jesus being superior to angels? They were originally about human kings! The scholars reveal fascinating translation dynamics between Hebrew originals and Greek Septuagint versions that enabled early Christian reinterpretation. Perfect for anyone interested in textual criticism, early Christology, or understanding how religious texts evolve through translation and interpretation. **Key Learning**: Biblical authors regularly reinterpreted earlier texts—taking verses "out of context" isn't a modern phenomenon but a time-honored hermeneutical tradition. Check out their [Patreon](https://patreon.com/dataoverdogma) for bonus content and Q&A sessions! ## ✅ Action Items #### DevRel - Create educational content explaining how translation choices shape theological interpretation - Develop comparative analysis tools showing Hebrew vs. Septuagint differences - Design workshops on critical reading skills for religious texts #### Community - Facilitate respectful dialogue between different Christian theological traditions - Support academic biblical studies accessibility initiatives - Create safe spaces for questioning traditional interpretations #### WordPress - **Documentation**: Create style guides for presenting comparative textual analysis - **Accessibility**: Ensure biblical study tools meet screen reader standards - **Community**: Support educational content creators with technical resources ## 🧪 Hypotheses 1. Septuagint translation choices systematically enabled Christian messianic reinterpretation of royal psalms 2. Hebrews 1 represents transitional Christology between Jewish angelology and later trinitarian doctrine 3. Early Christian apologetics relied heavily on translation ambiguities rather than original Hebrew meanings 4. The angel hierarchy argument addresses specific Second Temple Jewish theological concerns 5. Royal divine language in Hebrew Bible was understood relationally, not ontologically, in original contexts ### 📊 Methodology - Comparative textual analysis between Hebrew Masoretic Text, Septuagint, and Dead Sea Scrolls - Historical-critical examination of psalm contexts and royal ideology - Linguistic analysis of Greek and Hebrew divine terminology - Survey of Second Temple Jewish angelological traditions - Cross-reference analysis of quotation patterns in early Christian literature ### ❓ Questions - How did other early Christian writings handle these same Hebrew Bible passages? - What role did oral traditions play alongside written Septuagint translations? - How do modern Jewish interpretations understand these royal divine references? - What theological tensions emerge when original contexts are restored? - How did early Christian communities respond to textual criticism of their interpretations? ### 🔮 Future Research - Systematic analysis of all Hebrew Bible quotations in Hebrews - Comparative study of messianic interpretation across Second Temple literature - Investigation of translation theology in early Christian communities - Analysis of rabbinic responses to Christian biblical interpretation - Digital humanities mapping of quotation networks in early Christian texts ### 💡 Implications - **Biblical Studies**: Demonstrates necessity of multilingual textual criticism for understanding early Christianity - **Theological Education**: Highlights importance of teaching original contexts alongside devotional readings - **Interfaith Dialogue**: Provides framework for understanding interpretive differences between Judaism and Christianity - **Translation Theory**: Shows how translation choices carry theological consequences - **Digital Humanities**: Suggests need for tools comparing multiple textual traditions simultaneously ### 🧠 Learning Styles Assessment Reading level: College undergraduate (15-16 years), using Flesch-Kincaid formula. Dense theological vocabulary and complex comparative analysis require advanced reading skills. #### 👀 Visual learners - Present: Transcript format, clear section headings, structured comparative analysis - Improve: Hebrew/Greek/English text comparison charts, timeline of textual development, visual hierarchy diagrams #### 🔊 Aural learners - Present: Full audio discussion, conversational explanation style, verbal examples - Improve: Pronunciation guides for Hebrew/Greek terms, audio summaries of key points #### 🗣️ Verbal learners - Present: Clear definitions, analogies (angels as "bellboys of heaven"), extensive examples - Improve: Glossary of technical terms, more contemporary analogies, plain-language summaries #### 🧩 Kinesthetic learners - Present: Step-by-step textual analysis, systematic quotation examination - Improve: Interactive text comparison tools, hands-on translation exercises, manuscript examination activities #### 🧠 Logical learners - Present: Structured six-quotation analysis, clear cause-effect relationships, systematic methodology - Improve: Flowcharts showing interpretive processes, decision trees for textual choices, comparative tables #### 🧑‍🤝‍🧑 Social learners - Present: Discussion format between two scholars, Patreon community engagement - Improve: Study group guides, discussion prompts, collaborative research projects #### 🧘‍♀️ Solitary learners - Present: Detailed transcript for individual study, comprehensive reference list - Improve: Self-assessment questions, personal reflection prompts, independent research suggestions #### 🌿 Naturalistic learners - Present: Historical development patterns, evolutionary interpretation processes - Improve: Ecosystem analogies for textual traditions, organic development metaphors ### 📊 Accessibility Assessment #### Screen reader semantics - Present: Clear heading structure, logical content flow, descriptive text - Improve: Alt text for any visual aids, ARIA labels for complex comparative structures #### Keyboard navigation - Present: Standard video controls, clear focus indicators - Improve: Transcript navigation shortcuts, timestamp jumping capabilities #### Contrast and readability - Present: High contrast text display, clear font choices - Improve: Adjustable text size, reduced motion options for sensitive viewers #### Media and captions - Present: Full transcript provided, clear audio quality - Improve: Time-synced captions, multiple language subtitle options ### 🌍 DEIB Assessment #### Cultural breadth - Present: Acknowledges Jewish interpretive traditions, multiple scholarly perspectives - Improve: Include non-Western biblical interpretation traditions, broader geographical scholarship #### Inclusive language - Present: Gender-neutral scholarly language, respectful treatment of religious differences - Improve: Acknowledge diverse Christian denominations, include female biblical scholars #### Neurodiversity support - Present: Structured presentation, clear transitions, consistent formatting - Improve: Content warnings for challenging traditional beliefs, processing time indicators #### Representation - Present: Two male biblical scholars, academic perspective - Improve: Include diverse scholarly voices, acknowledge different educational backgrounds #### Psychological safety - Present: Respectful treatment of religious beliefs, academic tone - Improve: Explicit acknowledgment of faith implications, supportive language for questioners ### ✅ Logical Validity #### Strong reasoning - **Comparative textual analysis**: Systematically compares Hebrew, Septuagint, and Dead Sea Scroll evidence with specific examples and clear methodology - **Historical contextualization**: Places quotations in their original royal/political contexts with supporting archaeological and literary evidence - **Linguistic precision**: Distinguishes between relational and ontological divine language using concrete Hebrew and Greek examples #### Fallacies - **Cherry-picking potential**: While the analysis focuses on six specific quotations, it doesn't address whether other Hebrews passages might support different conclusions. Fix: Acknowledge scope limitations and suggest broader textual analysis. - **Genetic fallacy risk**: Arguing that original context determines legitimate meaning. Fix: Distinguish between descriptive historical analysis and normative interpretive claims. #### Tone of voice - Academic but accessible, with occasional humor ("bellboys of heaven"). Respectful toward religious traditions while maintaining scholarly objectivity. Uses collaborative language ("we can see") and acknowledges complexity rather than claiming definitive answers. ### 🛡️ DARVO Analysis No DARVO patterns detected. The analysis critiques interpretive methods rather than personal attacks, maintains academic objectivity, and acknowledges the legitimacy of different hermeneutical approaches while pointing out historical-critical findings. ## 🎯 Conclusion Hebrews chapter 1 demonstrates sophisticated early Christian apologetics that systematically reinterprets Hebrew Bible royal passages to establish Jesus's superiority over angels. The analysis reveals how Septuagint translation differences enabled theological arguments that deviated significantly from original contexts. This scholarship provides crucial insights into early Christological development while highlighting the ongoing importance of multilingual biblical study. For readers interested in understanding how religious texts evolve through interpretation and translation, this episode offers valuable methodological approaches and specific textual examples that illuminate broader hermeneutical processes in early Christianity. --- ## Full Transcript [00:00] [music] [00:02] Hey everybody, I'm Dan Mlelen. [00:04] >> I'm Dan Beecher. [00:05] >> And this is Data Over Dogma, where we [00:08] increase public access to the academic [00:10] study of the Bible and religion and we [00:12] combat the spread of misinformation. [00:14] About the same. How are things today, [00:16] Dan? [00:17] >> Things are good. Things are good. We're [00:19] >> can't complain. [00:19] >> Can't I mean I could uh there's plenty [00:22] plenty to complain [laughter] about. [00:24] It's just literally like uh just around [00:27] the whole world. Uh, lots of stuff to [00:29] complain about. But I'll tell you what [00:31] we don't have to complain about is the [00:34] fun that we are about to have with our [00:37] chapter and verse. Uh, we're going to do [00:39] Hebrews chapter 1. [00:42] >> Uh, it's got a lot, as I read through [00:44] it, I will say [00:46] >> it went in a bunch of directions and I [00:50] >> as I was reading, I was like, I don't [00:52] I'm not 100% sure where where our [00:55] conversation is going to go. So, I'm [00:56] pretty excited about that. So, I vote we [00:59] just dive right in to chapter and verse. [01:01] >> All right. [music] [01:04] >> So, here we are in Hebrews chapter 1. [01:08] It's the first chapter. And we should [01:09] start by saying uh or I'm going to start [01:12] by asking you, [01:14] do we know who wrote this? What? [01:16] Hebrews? [01:17] >> We do not. No. There there have been a a [01:20] variety of propositions. None of them [01:23] are taken particularly seriously. Uh [01:28] there there are folks out there who [01:29] think Paul the Apostle wrote Hebrews. Um [01:33] he didn't. That [laughter] that's not [01:35] really something to be taken seriously. [01:37] >> This is not a Pauline epistle. [01:39] >> No, no, no, no, no. Um some other names [01:41] that have been thrown out there. Apollos [01:44] uh is is an early Christian. Okay. [01:47] >> That some people thought uh Priscilla or [01:49] Aquilla. This is a a couple that's [01:51] that's mentioned uh in the New [01:53] Testament. [01:54] Basically, if there's somebody who [01:57] sounds like they fit the bill and has [01:59] been mentioned in the New Testament, [02:00] somebody out there has probably [02:02] suggested they are the author [laughter] [02:04] of the Epistle to the Hebrews. But no, [02:05] we don't really have any idea who wrote [02:09] >> the Epistle to the Hebrews. [02:11] >> And what Hebrews what which Hebrews are [02:13] we talking about here? Do we [02:15] >> uh [laughter] [02:16] like all of the epistles are to like I'm [02:20] used to epistles going to the people of [02:22] Corenth, you know what I mean? Or like a [02:24] city or a play like I I don't even know [02:27] who the intended Hebrews are in this [02:31] case. [02:32] >> Well, here the idea is it's being [02:34] written to uh probably Jewish folks, [02:38] Jewish Christians. uh it is a lot of the [02:41] passages that are being inter [02:42] interpreted here are being interpreted [02:44] in kind of a rabbiticy style. So so uh [02:48] but but the point is to say that the [02:51] Christian gospel and Jesus uh supersede [02:54] or are greater than uh what is the the [02:58] Jewish tradition that is being [03:00] inherited. [03:02] >> Okay. Yeah, that's actually clear once [03:04] you read it. So that makes a lot of [03:06] sense. [03:08] It's kind of a letter to people who [03:10] haven't caught on yet to the fact that [03:12] Jesus is awesome. Uh you better you [03:15] better get with it. [03:17] >> Yeah. [03:17] >> Um and it starts with uh sort of it [03:22] almost feels I will say this now that [03:24] since we're thinking about it in those [03:26] terms, [03:27] >> it feels defensive. [03:30] >> You know what I mean? It feels uh [03:32] >> it feels like it's like nuh-uh but wait [03:36] uh is how it starts. [03:38] >> Yeah. Yeah. And it it may be um [03:43] it may be attempting to push back [03:45] against a a Judaizing movement. The idea [03:48] that followers of Jesus still have to uh [03:52] be, you know, fully engaged uh in the [03:54] the law of Moses and have to be [03:56] following all these rules, which is [03:57] something that, you know, we probably [03:59] see in the Gospel of Matthew. Some folks [04:01] think we see it in the the letter uh of [04:04] James. Uh but it this is probably coming [04:07] the last three decades of the first [04:10] century CE. So somewhere between like 70 [04:14] and 100 CE. So it's it's not the last [04:17] text that's being written, but it's [04:18] fairly late uh in in the tradition. and [04:21] and whether or not this is what kind of [04:24] moves the needle the most towards a [04:26] separation between Judaism and [04:28] Christianity. I don't know if there's a [04:30] strong case to make for that, but um but [04:32] it wouldn't be particularly surprising. [04:35] Um but but yeah, it's trying to convince [04:37] folks that that Jesus is the Messiah. [04:39] This is the one we've been waiting for. [04:40] This is the one who has been prophesied [04:43] uh about. But if you're on the fence [04:44] regarding the identity of Jesus, uh [04:47] yeah, Jesus, everything points to Jesus [04:50] and uh Jesus is the man. So [04:53] >> yeah, [04:54] >> uh it starts out by sort of declaring [04:57] that God had this son and the and that a [05:02] son is better than angels. Son trump it [05:06] like it we're building a hierarchy here. [05:08] >> Yeah. and uh and angels are below like [05:11] it's God and now we're slotting in Jesus [05:16] above angels. [05:17] >> Yeah. And and this is interesting [05:19] because there's there are all kinds of [05:20] ways that um that this speaks to some of [05:24] what's going on in this time period and [05:26] even after because you have in this time [05:28] period, no doubt, but but definitely uh [05:32] in the centuries after in late [05:33] antiquity, you have angels as um kind of [05:37] intercessors for people to God. You have [05:41] all kinds of uh curses and blessings and [05:44] you have bowls with uh with uh text on [05:48] them and we're invoking the names of all [05:50] these angels. Greco Roman period Judaism [05:52] saw this explosion of of contemplation [05:55] of uh names and missions and [05:58] personalities and and hierarchies [06:00] associated with angels. [06:02] >> Uh and so they become kind of the the [06:06] mediators between heaven and earth. And [06:09] >> yeah, I remember first Enoch going crazy [06:11] about the angels. [06:12] >> Yeah. Awful lot about angels. And and [06:14] the idea here seems to be that um no, [06:18] we've got we've got something better [06:19] than that. And I was I was looking at [06:21] the Greek and and I was kind of [06:22] surprised by some of the um the [06:25] alliteration here because Hebrews 1:1, [06:27] the first verse, it has how many words [06:30] in it? 5 10 12 total words if even [06:34] including definite articles. and 1 2 3 4 [06:38] five of them begin with the letter P. [06:41] >> So there's a there's a lot of [06:42] alliteration. You've got polymeos, [06:44] polyropos, pale, uh patrasen, prophetes. [06:49] You you've it is a very kind of uh [06:52] there's definitely a pros thing going on [06:54] here uh that doesn't come through in [06:57] translation, but but yeah, you have long [06:59] ago God spoke to our ancestors in many [07:01] and various ways by the prophets. But in [07:04] these last days, he has spoken to us by [07:05] a son whom he appointed heir of all [07:07] things through whom he created the [07:09] worlds. And and so it's like, yeah, we [07:11] used to do things with prophets. By the [07:13] way, angels ain't no thing. And um the [07:17] you know, you imagine that we would go [07:19] into talking about why Jesus is better [07:20] than the prophets, but no, we go into [07:22] [laughter] [07:23] >> Yeah. Yeah. why Jesus is better than [07:24] angels. [07:25] >> It does quickly pivot off of the [07:26] prophets. U [07:29] it it does in verse three it it's all [07:33] about his glory. It says he this is in [07:36] reference to Jesus. He is the reflection [07:37] of God's glory and the exact imprint of [07:40] God's very being and he sustains all [07:42] things by his powerful word uh when he [07:46] had made purification for sins. He sat [07:49] down at the right hand of the majesty on [07:52] high having become as much superior to [07:55] angels as the name he has inherited is [07:58] more excellent than theirs. [08:00] >> Yeah. And this is interesting because [08:02] there is a tradition of of um a a head [08:06] angel who is endowed with the divine [08:09] name. [08:10] >> You know this pops up later in rabbitic [08:12] literature uh with Medatron. Medatron is [08:15] the Adoni Katon or the lesser Adoni [08:18] whose name is the same as his masters. [08:21] And um you have in San I think it's [08:23] Sanhedrin 38b where a certain heretic [08:26] comes to Ravidit and says hey in Exodus [08:29] 24 Adonai says come up to Adonai. Why [08:32] doesn't Adonai say come up to me and [08:34] Ravidit says oh you you silly heretic. [08:38] The Adonai in the passage is not the [08:40] actual Adonai. That's Medatron because [08:43] and then quotes Exodus 23:21, my name is [08:47] in him. Therefore, this angel Medatron [08:50] carries around the divine name and so [08:53] can be referred to by the divine name. [08:56] And and we have something similar going [08:58] on here because it seems to me that, you [09:00] know, you have in in the the the hymn in [09:03] Philippians 2, you have in the Gospel of [09:05] John, you have in a number of places [09:07] this idea that Jesus has been given the [09:10] divine name. [09:11] >> Yeah. [09:12] >> And so the in my opinion that's kind of [09:15] riffing on the namebearing angel [09:20] tradition and is kind of borrowing from [09:22] it. And here the author seems to be [09:24] saying angels, nah, Jesus has a better [09:28] name given to him than than these silly [09:30] angels. And so it's almost kind of [09:32] appropriating that uh that claim and [09:34] saying, "No, the angels don't have the [09:36] name. It's it's Jesus who has the name." [09:39] And then you get verses 5-14, which I [09:42] think are going to be the meat of our [09:43] discussion here. Yeah. [09:44] >> Where it's basically the this this [09:49] segment is labeled in the NRSVU. [09:52] The sun is superior to angels. [09:54] >> Yeah. [09:55] >> And we basically just get a bunch of [09:57] quotations of passages from the Hebrew [10:00] Bible about how Jesus is better than the [10:04] angels. [10:05] >> And can I just say when I first read [10:07] this, I didn't know where these [10:08] quotations were from. I had to look it [10:10] up. But I assumed that they were New [10:13] Testament quotations because they all [10:16] sound and they're all made to sound like [10:19] >> they are about Jesus specifically. [10:22] >> Yeah. [10:23] >> And then when I went and looked them up, [10:24] I'm like, "Oh, oh no, these aren't [10:27] originally about Jesus. They're just [10:30] being leveraged." [10:32] >> Yeah. [10:32] >> In a different way. And it I it's a very [10:35] confusing device to me. Well, and and [10:38] this is how these passages would have [10:40] worked in Grecoman period Judaism, which [10:43] was very and and this is even coming [10:44] after I I think you could probably say [10:46] Greo Roman period Judaism is over around [10:48] 70 CE. That's where the the temple is [10:50] destroyed and this is coming after that. [10:53] Um but in this time period, they're [10:56] they're reading things very [10:57] messianically and particularly in the [10:59] Septuagent. And so anything that seems [11:01] to have a kind of squishy unknown [11:03] reference where we're not sure who this [11:06] is or we might be sure who this is. [11:08] We're going to talk about one verse [11:09] where if you look up the original it [11:11] says this is who I'm talking about, [11:13] >> right? [11:14] >> And it's not the Messiah. [laughter] [11:16] >> Yeah. [11:16] >> Um but they things are being reread [11:20] messianically. And so I I think that's [11:22] what the author is doing here. According [11:23] to the tradition that they have [11:25] inherited, these passages get read [11:28] messianically. even though that's not [11:29] what they were originally doing. [11:31] >> Well, yeah. I mean, uh, the first thing [11:33] that we find is, uh, in verse 5, it [11:37] says, "For, for to which of the angels [11:40] did God ever say, you are my son, today [11:43] I have begotten you." And I think I can [11:46] be forgiven for assuming that that was a [11:48] New Testament reference. [laughter] [11:51] >> Yeah. Where is that? What is What is You [11:53] are my son. Today I have begotten you. [11:55] >> This is from Psalm two. Okay. [11:58] >> And uh it's verse 7 uh which says if we [12:02] go look at the psalm in the nrsvue says [12:06] I will tell the decree of the lord or of [12:09] adoni. He said to me you are my son [12:13] today I have begotten you ask of me and [12:16] I will make the nations your heritage [12:17] and the ends of the earth your [12:19] possession. You shall break them with a [12:21] rod of iron and dash them in pieces like [12:24] a potter's vessel. And this is talking [12:28] to the Davidic king. [12:31] >> And so the idea really is that the king [12:34] is the one who is kind of adopted into [12:38] divinity. Uh it might be an enthronement [12:41] idea that on the the the ceremony of of [12:44] the king's enthronement is the the event [12:48] of the adoption of the king by God. Uh [12:52] there's there's a wonderful book written [12:53] by uh by John Collins and Adella Collins [12:58] uh called King and Messiah as Son of God [13:02] which reviews how um the King and the [13:06] Messiah could be conceptualized as the [13:08] son of God. And so Psalm 2 is is a part [13:11] of this. It plays into it. [13:13] >> Yeah. [13:13] >> Uh but if you're reading this [13:15] messianically, the Davidic king is long [13:17] gone. There's no hope of really any [13:20] return. And so the tradition gets [13:21] renegotiated and we're not looking for a [13:24] human king. We're actually looking for a [13:27] messiah who is coming in the Davidic [13:29] line. [13:30] Um and you know in in the Dead Sea [13:32] Scrolls you see two different kinds of [13:34] messiahs. You see the Messiah Ben [13:36] Davided the the political kingly Messiah [13:40] and then the Messiah Ben Ysef the [13:42] priestly Messiah. And so Jesus is kind [13:45] of combining the two because later on in [13:49] Hebrews you're going to talk about how [13:51] Jesus is the uh the priest after the [13:54] order of Melkisedc and uh but here we're [13:57] appealing to rhetoric that has to do [13:59] with the king from Psalm 27. [14:02] >> Yeah. Okay. Uh I'm still it's so [14:05] interesting. I'm still sort of hung up [14:07] on this uh you know this psalm talking [14:09] about you are my son today I have [14:11] begotten you and then later all of the [14:14] the the Jesus stuff being like my only [14:16] begotten son. [14:18] >> Yeah. It it's if you're not reading [14:21] carefully, [14:23] it's it's yeah, I don't know. It that [14:27] >> it's just interesting because because [14:29] the way that the New Testament talks [14:32] about these phrases or uses these [14:34] phrases, it's pretending that these [14:36] phrases have never been used before. [14:39] >> Yeah. Or seen have not been used in [14:41] other ways. Right. [14:43] >> That Yeah. Yeah. And and you have the uh [14:45] the the whole son of God thing is also [14:48] somewhat Greco Roman cuz you you have uh [14:51] like the beginning of of the gospel of [14:52] Mark, Mark 1:1, the good news or the [14:54] gospel, the beginning of the good news [14:58] of uh Jesus Christ and then whether or [15:00] not the son of God u line is there is a [15:05] text critical thing. But we have we have [15:08] inscriptions. The pen inscription for [15:10] instance talks about uh the good news of [15:14] the coming into the world of the god [15:17] Augustus who is who is also a son of [15:20] god. And this predates the gospel of [15:22] Mark by almost a century. Um, and so the [15:26] yeah, there it's kind of dovetaling [15:29] the Jewish idea of a king as son of God [15:33] with a more Greco Roman idea of an [15:35] emperor or a king as son of God and and [15:39] kind of um treating that idea as [15:42] encapsulating both of these by elevating [15:45] the son of God over both of them. Uh so [15:48] so yeah, it's a renegotiation for sure. [15:51] >> Um and then I think that [15:52] >> Go ahead. I was just going to say [15:54] presumably within the psalm there's no [15:57] divinity imparted uh as the son of god. [16:01] >> That's that's an open question. I think [16:03] there were a lot of scholars who would [16:04] say that there is a sense in which the [16:07] king is divine. Now no now not the god [16:10] of Israel. It's it's not a trinitarian [16:12] notion of divinity but that there could [16:14] be a sense in which the god uh the the [16:16] king is divine. Certainly the king was [16:19] was understood to be in some sense [16:21] divine in the nations around Israel. And [16:23] as we're going to see, the king gets [16:25] called God uh in another psalm. So [16:28] >> yeah. [laughter] [16:30] Uh all right. Well, let's let's keep [16:32] moving then. Um what are we on? 6 verse [16:36] 6. [16:36] >> Yeah. [16:37] >> Uh and again, when he when he brings the [16:40] firstborn into the world, he says, "Let [16:42] all God's angels worship him." uh of the [16:46] angels. He says he makes his angels [16:49] winds and his servants flames of fire. [16:52] Uh where are these from? Well, the uh so [16:56] first we have let all god's angels [16:58] worship him which is [sighs and gasps] [17:02] a an artifact of the septuagent [17:05] translation. [17:06] >> Oh, [17:07] >> of a passage from probably Deuteronomy [17:10] 32:43. [17:12] Now, if you look up Deuteronomy 32:43 in [17:15] a in a Bible today, it's not going to [17:17] say anything about this. [17:19] >> But based on the Septuagent and the Dead [17:22] Sea Scroll fragment, we know that the [17:24] Hebrew originally said, "Worship him all [17:29] gods." And this and this actually is [17:33] something that we find in Psalm 97:7. It [17:35] says the exact same thing. Worship him [17:37] all gods. And I think that Psalm 97:7 is [17:40] quoting this uh original version of [17:42] Deuteronomy 32:43. But when we go into [17:45] the Septuagent [17:47] uh we have uh two different versions of [17:51] the one statement. None of them exactly [17:53] match. But it has uh due obesence to him [17:57] all sons of God. [18:00] >> And then uh rejoice all the nations with [18:02] his people. And then it says, "And [18:04] strengthen him all the angels of God." [18:08] And [18:09] >> okay. [18:09] >> Yeah. So, so we got gods which then get [18:12] reinterpreted as either sons of God or [18:14] angels of God. And then in Hebrews, they [18:17] decide to go with the angels and say, [18:19] "Let all God's angels worship him." So [18:23] the son is greater than the angels [18:25] because the angels have to worship the [18:26] sun. [18:27] >> Right? [18:27] >> Of course, that's only if you're looking [18:29] in the Septuagent. If you're looking in [18:31] the Hebrew, it's just Elohim, right? [18:33] >> And and the the worship him is not [18:36] directed at the Messiah in Deuteronomy [18:39] 32:43. It's directed at Adonai, the the [18:41] God of Israel. So [18:43] >> this is where it got interesting because [18:44] for me because this chapter repeatedly [18:50] kind of conflates Jesus with God or like [18:54] continually like kind of but also speaks [18:57] about Jesus in very separate terms. So I [19:00] can understand like this this is the [19:03] first time I've read something and just [19:04] been like I can't like if I were in an [19:07] argument [19:09] if I were imagining an argument between [19:11] a trinitarian and a non-trinitarian they [19:13] could both make strong cases from just [19:16] this chapter it feels like to me. [19:19] >> Yeah. Yeah. And and there there are an [19:20] awful lot of people who who think of uh [19:23] this chapter as like one of the most one [19:26] of the highest christoologies in in the [19:28] whole New Testament. But I mean it is [19:31] problematic cuz if we go back to the [19:33] Hebrew Bible, it's clearly not talking [19:35] about any mediator, any son or anything [19:37] like that. It's it's just the the song [19:40] of Moses telling all the other gods of [19:43] the nations to worship Adonai, right? [19:46] >> And when you are reading it in the [19:48] Septuagent translation, that's kind of [19:50] lost. And so the the author of Hebrews [19:53] doesn't think that it's talking about [19:55] that. But the author of Hebrews thinks [19:57] it's God telling the angels to worship [20:02] the sun. Uh and that's just not what's [20:05] going on. And then the um the next verse [20:08] is uh of the angels. He says he makes [20:13] his angels winds and his servants flames [20:16] of fire. And this is uh this is Psalm [20:18] 104 which in the translated from the [20:22] Hebrew it says you make the winds your [20:24] messengers and the Hebrew there is [20:27] malahav [20:28] um which is actually his messengers fire [20:32] and flame your ministers. Uh so what how [20:37] this is relevant to the [laughter] [20:39] question of uh of uh the son's [20:42] relationship to the angels is me [20:45] >> well it goes on so it says of the angels [20:48] he says he makes angels winds and his [20:50] servants flames of fire but of the son [20:52] right he says and then here's another [20:54] quote [20:55] >> your throne oh god is forever and ever [20:57] and your scepter of righteousness the [20:59] scepter of your kingdom you have loved [21:01] righteousness and hated lawlessness [21:04] therefore God, your God has anointed you [21:07] with the oil of gladness beyond your [21:10] companions. [21:12] >> Yeah. [21:12] >> And I was lost. Uh [laughter] I will [21:15] admit I read that and I was like, how [21:17] are how is that making a point? I don't [21:20] know what the point is that's being made [21:22] here. [21:23] >> Well, I I think the the point is that um [21:26] this is God talking to [21:29] Jesus in the second person. And so when [21:31] it says your throne, oh God, this is the [21:34] father calling Jesus God. [21:37] >> Okay. [21:38] >> So this is [21:39] >> Oh, wow. [laughter] [21:41] >> Yeah. All right. [21:42] >> Yeah. Cuz all of these are about what [21:43] God's saying. Verse five, did God ever [21:46] say, and again, when he brings, he says, [21:48] of the angels, he says, but of the sun, [21:50] he says. So it's comparing. [21:52] >> Um, you know, he makes his angels winds [21:54] and his servants flames of fire. Big [21:56] whoop. of the son. He says he calls him [22:00] God, [22:00] >> right? [22:01] >> And um your throne is forever and ever [22:03] and the scepter of righteousness is the [22:05] scepter of your kingdom. [22:07] Again, we're in the Psalms. We're in [22:09] Psalm 45 here, [22:10] >> okay? [22:11] >> And and here is where you've got to go [22:12] back to the beginning of Psalm 45. Uh [22:15] this is a uh ode for a royal wedding. [22:19] >> And um the first verse says, "My heart [22:21] overflows with a goodly theme. I address [22:25] my verses to the king. [22:29] >> Okay. [22:29] >> My tongue is like the pen of a ready [22:32] scribe. And then we have in the second [22:35] person the psalmist addressing the [22:38] Davidic king. And uh it starts in verse [22:41] two, you are the most handsome of men. [22:44] And um and in the Hebrew this is [22:47] Benadam. This is the children of [22:50] humanity. This is you are the most [22:52] handsome human [22:54] >> right? [22:54] >> So this is not talking about any divine [22:57] messiah. Grace is poured upon your lips. [22:59] Therefore God has blessed you forever. [23:01] Gird your sword on your thigh. Oh mighty [23:03] one in your glory and majesty. In your [23:06] majesty ride on victoriously for the [23:08] cause of truth and to defend the right. [23:09] Let your right hand teach you dread [23:11] deeds. Your arrows are sharp in the [23:13] heart of the king's enemies. The peoples [23:15] fall under you. Your throne, oh God, [23:19] endures forever and ever. And so here [23:21] the psalmist is addressing the king and [23:24] in the vocative case calls the king God. [23:28] Oh God. [23:30] >> And this is and and so it's just Elohim. [23:33] >> And this is not to say that the king is [23:35] the very God of Israel, [23:38] >> but to recognize the the divine nature [23:40] of the king because of his position. [23:44] This is a relational [23:46] deity. Uh not necessar And you know you [23:49] you have this elsewhere. You have this [23:50] in in Exodus 7:1 where God tells Moses, [23:54] "I will make you a god to Pharaoh." [23:58] And um you have other examples of this. [24:00] Even in John 10, when the people accuse [24:04] Jesus of blaspheming because even though [24:06] he's a human, he makes himself divine. [24:09] Jesus says, "Hey, your own scriptures [24:10] say humans can be gods." Look at Psalm [24:13] 82 where it says you are gods. If the [24:16] the humans to whom the word of God came [24:19] can be called gods, you can't get on my [24:22] case for saying I'm the son of God. So [24:24] you have examples of of humans being [24:27] referred to using divine terms, which is [24:30] what's going on here. And then in verse [24:32] 7, you love righteousness and hate [24:33] wickedness. Therefore, God, your God, [24:36] has anointed you with the oil of [24:37] gladness beyond your companions. And [24:39] there are ways to reinterpret this. Like [24:43] your throne, oh God, endures forever and [24:46] ever. You could say your divine throne, [24:49] your throne is of God and it will endure [24:53] forever and ever. And then you've got [24:54] therefore God your God. [24:56] >> You know, that could be um opposition. [24:59] Therefore, the guy of their God, that is [25:01] to say your God. Or it could be using [25:04] the vocative again and saying, [25:06] "Therefore, you God, the God of you, [25:09] that God up there, the other God has [25:13] >> you are the subordinate God to another [25:15] God sort of thing." By the way, I should [25:17] just clarify one phrase that I didn't [25:20] necessarily understand. You said this is [25:22] to a Davidic king. Does that mean just a [25:25] king in the line of David or what is [25:27] that? I I think the idea in the Psalms [25:30] here is that this is this is talking [25:31] about uh king in the line of David. This [25:34] this would have been written well after [25:36] uh David was alive. Um but [25:40] >> the idea is that David's because David's [25:43] rule is um you know divinely appointed [25:47] and and approved and everything like [25:48] that. Everyone who's coming in that line [25:50] is is a part of the same thing. Which is [25:53] why it doesn't explicitly name it as [25:55] only David. But uh probably any king [25:59] who's operating within that line or if [26:01] it's written in the exilic period or at [26:03] least after the Davidic line was broken, [26:05] it could be just kind of fantasizing [26:08] about a Davidic line. [26:10] >> Okay. [26:10] >> Um but yeah, so so when it says of the [26:14] son he says your throne, oh God is [26:16] forever and ever. That's a [26:16] reinterpretation, [26:18] >> right? [26:18] >> And the passage did not refer to the [26:21] king as the very God of Israel. And so [26:24] we don't really need to read the [26:27] author's uh quotation of the [26:29] Septuagent's version of this as [26:32] identifying Jesus as the very God of [26:34] Israel either. There are other ways to [26:36] understand what it means to call a human [26:38] god, Elohim or a theos and and those [26:42] other ways make more sense of what's [26:44] going on here because you know you would [26:48] I mean the author doesn't have to go [26:50] through all these quotations if if the [26:53] author is saying well Jesus is God you [26:56] don't need to be like well God said [26:58] Jesus was better than the angels you you [27:00] can just say well Jesus is God obviously [27:04] Jesus is better than the angels because [27:07] God created the angels and the angels [27:09] are all subordinate to him. This is [27:11] about God talking about a separate [27:13] being. [27:14] >> Yeah. Yeah. It does seem like this is [27:17] Yeah. The argument here is not Jesus is [27:20] God. The argument is Jesus is below God [27:24] but above all the other sort of heavenly [27:28] beings. [27:29] >> Yeah. [27:29] >> Or or or divine beings. Um, [27:33] >> it goes on. Let's see. Do uh it I mean [27:38] it basically goes on from there. The [27:39] next quote is uh it says uh in the [27:43] beginning Lord you founded the earth and [27:45] the heavens. This one kind of took me [27:46] for threw me for a loop. Um so so this [27:50] is again this is the the author of [27:53] Hebrews saying of [27:56] uh saying that this is something that [27:59] God said of the son. Uh [28:02] so he says and basically God said of the [28:06] sun in the beginning Lord you founded [28:10] the earth and the heavens are and the [28:13] heavens are the work of your hands. They [28:15] will perish but you will remain. They [28:18] will all wear out like clothing like a [28:20] cloak you will roll them up and like [28:22] clothing they will be changed but you [28:25] are the same and your years will never [28:28] end. [28:29] So, is this saying somehow that Jesus [28:32] created the earth? [28:34] Because that's kind of what I'm reading. [28:36] What I'm reading is that God is saying [28:38] of the sun that and and God is calling, [28:42] at least according to the author of [28:44] Hebrews, God is calling Jesus Lord and [28:48] saying you founded the earth and the [28:49] heavens are the work of your hands. [28:53] >> Yeah. This is uh and this is from Psalm [28:55] 102. I'll I'll just read what we've got [28:58] here where it starting in verse 24 says, [29:01] "Oh my God, I say do not take me away at [29:04] the midpoint of my life. Who you whose [29:07] years endure throughout all generations. [29:09] Long ago you laid the foundation of the [29:10] earth and the heavens are the work of [29:12] your hands. They will perish but you [29:13] endure. They will all wear out like a [29:15] garment. You change them like clothing [29:16] and they pass away. But you are the same [29:19] and your years have no end." And um [29:23] >> so this is a psalmist speaking to Adoni [29:27] himself. [29:29] >> Yes. In in the Psalms this is definitely [29:31] uh the psalmist speaking to uh God. Now [29:34] let me see if the the word for Lord [29:36] there is [29:38] cuz in in Hebrews it says uh in the [29:40] beginning Lord you founded the earth. Um [29:43] and Psalm 102 doesn't. Okay. So ins [29:47] ancient Greek translation it includes [29:50] kiri. It includes Lord. [29:52] >> That's not in the Hebrew. [29:54] >> Interesting. [29:55] >> Um it just says long ago you laid the [29:57] foundation of the earth. Where is that? [29:59] Um [30:01] um yeah, [30:04] Lefanim in the before times the earth [30:08] you established. So we have ky which is [30:12] the vocative of of lord and and so this [30:15] is not [30:17] a substitution for the tetra grammaton. [30:20] This is just saying lord in the in the [30:23] secular sense which the um the psalmist [30:27] seems to be treating as a reference to [30:29] Jesus and not as a reference to the very [30:33] god of Israel. And let me see if um so [30:38] one [30:40] I said my god. Okay. So um [30:45] yeah it looks like the septuagent. So in [30:48] the in the Hebrew it says oh my god I [30:50] say do not take me away at the midpoint [30:52] of my life. And in Hebrew that is omar [30:55] eli and eli means my god. But if you [31:01] don't have the vowels right there, you [31:04] could understand that to be um saying uh [31:09] he said to me [31:11] >> like the consonants there are identical. [31:14] >> He said to me versus [31:17] >> uh my God I say uh or something like [31:20] that. And and I'm looking at the the uh [31:23] Septuagent of Psalm 101 uh 125 and it [31:28] looks like um it says [31:33] um he [31:36] answered him in the ways tell me the [31:38] pacity of my days. Do not take me away [31:40] at the midpoint of my days. [31:44] Verse 25. [31:47] Yeah, it doesn't mention God uh in the [31:51] um in the ancient Greek and so we and in [31:54] fact it it does have the me uh which [31:57] suggests that the the Greek translator [31:59] has misunderstood eli to mean to me or [32:04] something like that. So, God has been [32:07] removed from the original psalm and [32:10] we're reinterpreting this as a reference [32:11] to somebody else who yeah was uh founded [32:16] the earth and the heavens are the work [32:18] of your hands. So, it sounds like that's [32:20] talking about the the author of Hebrews [32:23] understands that to be talking about [32:24] Jesus. I mean, just the language of it [32:27] is surprising to me to hear like it it [32:30] what's surprising to me is that the [32:32] author of Hebrews [32:34] sees that language and believes that [32:37] that is God talking like that is not the [32:41] the way that God talks about anybody [32:43] else. That is very clearly the kind of [32:46] language that other people use to talk [32:49] about their God. [32:50] >> Yeah. Yeah. And when you're when you're [32:53] leveraging the scriptures though, they [32:55] become kind of this [32:57] just amorphous source of rhetoric and [33:00] you can and you can make it be whatever [33:02] you need it to be. Uh, you know, ripped [33:04] from its context, [33:06] >> it sounds an awful lot like uh it could [33:10] be talking about the sun. When you go [33:12] actually read uh what's going on there, [33:14] that's not the case. And then verse 13, [33:17] and to which of the angels has he ever [33:19] said, sit at my right hand until I make [33:20] your enemies a foottool for your feet? [33:23] And now we're we're going back to the [33:25] Psalms, specifically Psalm 110, the most [33:28] quoted Hebrew Bible passage in the [33:30] entire New Testament. Um [33:34] but this is [33:36] uh God speaking to David [33:39] >> only because you have uh in in the Greek [33:42] translation it's the kios saying to my [33:47] kios [33:49] um and so if you understand kios to [33:54] be a substitution for the tetrogrammaton [33:57] then it's kind of squishy which one of [33:59] these is is god which one is is not um [34:04] but yeah, this this is understood as as [34:06] God speaking to Jesus as Lord or the [34:10] Messiah as Lord. The reality is that the [34:12] my lord in Hebrew is is kind of just a [34:14] secular uh way to refer to the King. The [34:19] psalmist is saying God spoke to my Lord, [34:21] meaning the king, and said, "Sit at my [34:23] right hand until I make your enemies a [34:25] foottool for your feet." Uh the and then [34:29] in the Hebrew it goes on, the Lord sends [34:31] out from Zion your mighty scepter. Rule [34:33] in the midst of your foes. Your people [34:35] will offer themselves willingly on the [34:37] day you lead your forces on the holy [34:39] mountains. From the womb of the morning [34:41] like dew your youth will come to you. [34:43] Um, and so this is just talking about [34:45] again a Davidic king and it's just been [34:48] plucked from its context, divested of [34:51] that royal context and and uh shellacked [34:55] with a more messianic interpretation [34:57] that allows the uh the author of Hebrews [35:00] to say, "Yeah, this is talking about the [35:02] sun." You know what's going to you know [35:04] what's going to be my favorite part of [35:06] this segment is that people are going to [35:09] come at us and say you're taking it out [35:11] of context. [laughter] [35:13] >> And this is literally about other about [35:16] the author of this work taking a whole [35:19] bunch of stuff out of like I guess [35:22] taking Bible verses out of context is an [35:24] is a time modern tradition that even [35:26] happened in the Bible. So that's kind of [35:30] all time. Yeah. And it's not even the [35:32] New Testament. You can go look in the [35:33] Hebrew Bible and see the Hebrew Bible [35:35] taking other Hebrew Bible verses out of [35:37] context to be renegotiating them. And [35:39] then [35:40] >> but Dan, you're taking the Bible the [35:42] Bible taking the Bible out of context. [35:44] You're taking that out of context. [35:46] >> Well, and and what [snorts] will what [35:48] frequently gets asserted is that well [35:50] this is inspired, [35:52] >> right? [35:52] >> And so whatever they said it meant, [35:54] that's right. [35:55] >> Yeah. um even if it's not what was [35:57] intended in the original context because [36:00] they're inspired, they get to make it [36:02] mean whatever they want. And then uh [36:04] verse 14, the final verse of the [36:05] chapter, are not all angels spirits in [36:08] the divine service, sent to serve for [36:10] the sake of those who are to inherit [36:12] salvation, which is just making it sound [36:14] like angels are are subservient. Angels [36:17] are um no big thing. [36:19] >> The bellboys of heaven [laughter] [36:21] really. [36:22] >> Yes. Yes. [36:23] >> Um all right. Well, there you there you [36:26] have it. Uh Hebrews coming in hot uh [36:29] with a bunch of with with with a sort of [36:31] legalistic take on on on Jesus's [36:35] divinity by uh misinterpreting a whole [36:38] bunch of stuff. [36:39] >> Yeah. [36:40] >> All right. Fun fun stuff. Well, if you [36:44] would like to become a part of keeping [36:45] this show rocking and rolling, we would [36:47] sure love to have you do so. uh head on [36:49] over to patreon.com [36:51] where you can get early adree versions [36:54] of every [clears throat] episode as well [36:56] as the uh patronson afterparty that is [37:00] fun for everybody and you can ask us [37:02] questions there where that we will [37:03] answer all sorts of good stuff. Head on [37:06] over to patreon.com/data [37:08] overdogma to do that. Thanks so much to [37:11] Roger Gaddy for editing the show. Uh we [37:13] will talk to you again next time. Bye [37:16] everybody. [music]  📄 **Full text:** ![[Full Document Contents/Articles/Hebrews 1 Retrofits Jesus Into the Old Testament.md|Hebrews 1 Retrofits Jesus Into the Old Testament by YouTube]] ## Highlights - of Moses telling all the other gods of the nations to worship Adonai, right? ([View Highlight](https://read.readwise.io/read/01kt1hxkvwqbhv5s6ncg2kyd4w)) - Note: In the Hebrew, the text is the Song of Moses addressing other gods — not a messianic son. - Tags: atom/literature/h2 - Jesus is better than the angels because God created the angels and the angels are all subordinate to him. This is about God talking about a separate being. ([View Highlight](https://read.readwise.io/read/01kt1hxhmbe6gjcr9r4134970z)) - Note: Hebrews 1 argues Jesus is superior to the angels, who are subordinate created beings. - Tags: atom/literature/h1