Hebrews Chapter 1 verse 13 Holy Bible

ASV Hebrews 1:13

But of which of the angels hath he said at any time, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet?
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BBE Hebrews 1:13

But of which of the angels has he said at any time, Take your seat at my right hand till I put all those who are against you under your feet?
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DARBY Hebrews 1:13

But as to which of the angels said he ever, Sit at my right hand until I put thine enemies [as] footstool of thy feet?
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KJV Hebrews 1:13

But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
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WBT Hebrews 1:13


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WEB Hebrews 1:13

But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?"
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YLT Hebrews 1:13

And unto which of the messengers said He ever, `Sit at My right hand, till I may make thine enemies thy footstool?'
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Pulpit Commentary

Pulpit CommentaryVerse 13. - But to which of the angels said he (properly, hath he said) at any time, Sit on my right hand, until I make thine enemies thy footstool? A final and crowning quotation is thus adduced, in the form in which the first quotation referring to the SON (ver. 5) had been introduced, to complete the view of his superiority to the angels. The quotation is from Psalm 110, the reference of which to the Messiah is settled beyond controversy to Christian believers, not only by its being quoted or alluded to more frequently than any other psalm with that reference in the New Testament (Acts 2:34; Acts 7:55, 56; Romans 8:34; Ephesians 1:20-22; 1 Peter 3:22; Hebrews 1:3, 13, 14; Hebrews 8:1; Hebrews 10:12, 13), and by the introduction of its language into the Church's earliest Creeds, but also by the authority of our Lord himself, as recorded by all the three synoptical evangelists (Matthew 22:41; Mark 12:35; Luke 20:41). Hence readers of this Commentary will not require a confutation of the arguments of any modern rationalistic critics who have disputed the Messianic meaning of the psalm. Their arguments rest really on their a priori denial of a "spirit of prophecy" in the psalms generally; in their refusal to recognize, what the later prophets recognized, an unfulfilled ideal in what the psalmists wrote of theocratic kings. Let us once recognize this, and we shall perceive in this psalm peculiar marks of the spirit of prophecy, reaching beyond any contemporary fulfillment, not only in the assignment to the King of a seat at the right hand of the heavenly throne, but also in his remarkable designation as a "Priest after the order of Melchizedek," of which more will be said under Hebrews 5. and Hebrews 7. of this Epistle. It is to be observed also how prophets, long after the psalm was written, regarded its ideal as still awaiting fulfillment; e.g. Daniel (Daniel 7:13, etc.), whose vision of the Son of man brought near before the Ancient of days, and having an everlasting dominion given him, is referred to by our Lord (Matthew 26:64) in connection with the psalm, as awaiting fulfillment in himself; and Zechariah (Zechariah 6:12, etc.:, who takes up the idea of the psalm in speaking of the Branch, who was to unite in himself royalty and priesthood. The psalm is entitled, "A psalm of David." Though this title is prefixed to some psalms the contents of which suggest a later date, and is not, therefore, considered proof of authorship, it proves at least the tradition and belief of the Jews when the Hebrew Psalter was arranged in its existing form. But we have in this case evidence in the three Gospels of its universal acceptance as a psalm of David by the Jews in the time of our Lord; and, what is of more weight, of his having himself referred to it as such. The whole point of his argument with the Pharisees depends on the acknowledgment of David being the speaker, as well as of the Messiah being the Person spoken cf. None of the Pharisees thought of disputing either of these premises; they were evidently received as indisputable; nor can it be conceived (as has been irreverently suggested) that our Lord did not thus give his own sanction to their truth. Nor, further, is there in the psalm itself any internal evidence against its Davidic authorship, though, but for the above testimony to the contrary, it might have been the composition of a prophet of David's day, or written by David for use by his people - the term, "my lord," having thus a primary reference to him. In either of these cases we might suppose the original conception of ver. 1 to have been that of David himself being enthroned on Zion at the side of the "King of glory" (Psalm 24.) who had "come in;" while ver. 4 might possibly have been suggested by David's organization of the services of the tabernacle, and by the personal part he took in the ritual when the ark was removed to Zion. Even so, the quotation would answer the purpose of the argument according to the view of the drift of Messianic psalms which has been explained above. But, even independently of the distinct import of our Lord's words, there are reasons (pointed out by Delitzsch) against the supposition of even a primary reference to David in the words, "my lord." Two may be mentioned: (1) that the assignment of sacerdotal functions to an earthly king is contrary to the whole spirit of the Old Testament; (2) that God's own throne is elsewhere represented as, not in Zion, but above the heavens. Now, the conclusion thus arrived at, that David himself is speaking throughout the psalm of another than himself, gives a peculiar force to this final quotation, in that the Antitype is distinguished from and raised above the type more evidently than in other Messianic psalms. In others (as we have regarded them) the typical king himself is the primary object in view, though ideally glorified so as to foreshadow One greater than himself; here the typical king seems to have a distinct vision of the Messiah apart from himself, and speaks of him as his lord. It does not follow that David's own position and circumstances did not form a basis for his vision. We perceive traces of them in "the rod of thy strength out of Zion," and in the picture which follows of the submission of heathen kings after warfare and slaughter. But vers. 1 and 4 point still to another than himself whom he foresees in the spirit of prophecy. The psalm begins, literally translated, "The voice [or, 'oracle,' Hebrew נְאֻם] of Jehovah to my lord, Sit thou on my right hand," etc. This sounds like more than a mere echo of Nathan's message, the language being different and still more significant. And that such a vision of a future fulfillment of the promise was not foreign to the mind of David appears from his "last words" (2 Samuel 23:1, etc.), where also the significant word נְאֻס is used. And now, mark what the language of this "oracle" implies - not merely the enthronement of the Son on Zion as God's Vicegerent, but his session at the right hand of God himself, i.e. "at the right hand of the Majesty on high;" God's own throne being ever (as has been said above) regarded as above the heavens, or, if on earth, above the cherubim. Such, then, being the meaning of the "oracle" (and it is the meaning uniformly given it in the New Testament), well may it be adduced as the final and crowning proof of the position above the angels assigned to the SON in prophecy.

Ellicott's Commentary

Ellicott's Commentary for English Readers(13) But to which of the angels.--The final appeal is made to that Psalm which more frequently than any other is quoted in reference to Christ, and which we have already seen to be the source of all the New Testament references to the Saviour's session at the right hand of God. It is not necessary to say much here respecting Psalms 110, to which so many allusions will be made in the course of this Epistle. That it was regularly understood by the Jews of our Lord's time to be a Messianic Psalm is clear both from Matthew 22:43-44, and from the independent notices which we possess. Most probably, it stands alone amongst the Psalms as being simply prophetic: the words of Hebrews 1:1 have never been addressed either to angels or to an earthly king. On the special words of the quotation see Hebrews 1:3.Said he at any time.--Better, hath He ever said.Until I make . . .--Literally, until I shall have made Thine enemies a footstool of Thy feet.