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the language of the Old Testament pointed to a divine Son, a King of an everlasting Kingdom, a Conqueror, a Builder of an abiding Temple, such as was only figured by the earthly kings of the chosen people. One truly man was spoken of in terms applied to no angel. In Jesus, the Messiah, the Son of God, such language was fulfilled.

He now shews the abiding royal glory of the Son in contrast with the ministerial and transitory offices of angels. Angels fulfil their work through physical forces and ‘natural’ laws (v. 7): the Son exercises a moral and eternal sovereignty (v. 8); and in virtue of His own Character He receives the fulness of blessing (v. 9). So He becomes ‘heir of all things’.

The lesson is given in two quotations from the Psalms. The first quotation from Ps. 104:4 (103:4) agrees verbally with the Alexandrine text of the LXX. and with the Hebrew, save that kaiv is inserted, an insertion which is not uncommon. The second quotation from Ps. 45:7, 8 (44:7, 8) differs from the LXX. by the insertion of kaiv , by the transposition of the article ( hJ rJ. t. eujq. rJ. for rJ. euj. hJ rJ. ), and probably by the substitution of aujtou' for sou after basileiva" , which is also against the Hebrew. For ajnomivan some LXX. texts give ajdikivan .

The use of these two Psalms is of marked significance. Ps. 104 is a Psalm of Creation: Ps. 45 is a Psalm of the Theocratic Kingdom, the Marriage Song of the King.

Neither Psalm is quoted again in the N. T. The second passage is quoted by Justin M. Dial. 56, 63, 86.

Both quotations are introduced in the same manner by a preposition marking a general reference ( pro;" mevn ... pro;" dev ...: contrast tivni ei\pen v. 5).

7 And of the angels He saith ,

Who maketh His angels winds , And His ministers a flame of fire;

8 but of the Son He saith,

God is Thy throne for ever and ever , And the sceptre of uprightness is the sceptre of His kingdom. [or Thy throne, O God, is for ever and ever ,

And the sceptre of uprightness is the sceptre of Thy kingdom. ]

9 Thou lovedst righteousness and hatedst iniquity; Therefore God, Thy God, anointed Thee with the oil of gladness above Thy fellows.

Heb. 1:7. pro;" me;n ...] of...in reference to ... Rom. 10:21; Luke 12:41; 20:19 (Heb. 11:18). The contrast between ‘the angels’ and ‘the Son’ is accentuated ( mevn dev 3:5 f.). The rendering of the original text of Ps. 104:4 has been disputed, but the construction adopted by the LXX. the Targum (comp. Shemoth R. § 25, p. 189 Wunsche ) and A. V. seems to be certainly correct. The words admit equally to be taken ‘making winds his messengers (angels)’ (‘making his messengers out of winds’), and ‘making his messengers (angels) winds’; but the order of the words and, on a closer view, the tenor of the Psalm are in favour of the second translation. The thought is that where men at first see only material objects and forms of nature there God is present, fulfilling His will through His servants under the forms of elemental action. So Philo views the world as full of invisible life; de gig. § 2
(1.263 M.). In any case the LXX. rendering is adopted by the writer of the Epistle, and this is quite unambiguous. The Greek words describe the


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