To the Hebrews: Titles such as this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the Bible books. The title “To the Hebrews” can be found in the papyrus codex referred to as P⁴⁶, the oldest known manuscript containing the letter to the Hebrews. This manuscript is believed to date from about the year 200 C.E. (See Media Gallery, “Paul’s Letter to the Hebrews.”) The authoritative manuscripts Codex Sinaiticus and Codex Vaticanus of the fourth century C.E. also contain the title “To the Hebrews.”

Now at the end of these days: Paul apparently refers to the end of the Jewish system of things. (1Co 10:11 and study note) That system came into being when the nation of Israel was born in 1513 B.C.E. At that time, God spoke to his people by means of Moses. However, Jehovah promised that he would raise up a prophet like Moses. “You must listen to him,” Moses said. (De 18:15, 18, 19) Jesus Christ was that foretold prophet. (Joh 5:46) Of him, Paul says here that God has spoken to us by means of a Son. As the Son of God, Jesus was far greater than all the imperfect human prophets who preceded him. Paul thus begins a line of reasoning that occupies much of this inspired letter: The Christian way of worship is superior to the worship in the Jewish system of things.

Long ago God spoke to our forefathers: Over the course of many centuries, God used a long line of prophets to speak to his people. Among the prophets Paul mentions or quotes in this letter are Abraham (Ge 20:7; Heb 7:1), Moses (De 34:10; Heb 9:19), Jeremiah (Jer 31:31-34; Heb 8:8-12), Habakkuk (Hab 2:3, 4; Heb 10:37, 38), and Haggai (Hag 2:6; Heb 12:26). Paul then draws a contrast, saying that “at the end of these days,” God spoke by means of his Son, Jesus Christ.​—Heb 1:2 and study note.

on many occasions and in many ways: In the Greek text, Paul opens his letter by using two similar-sounding words that overlap in meaning. Jehovah communicated with his people by means of the prophets, not all at once, but “on many occasions” (Greek, po·ly·me·rosʹ), at many times and in different locations and settings. He also used “many ways” (Greek, po·ly·troʹpos) to convey his messages. Sometimes, Jehovah spoke to the prophets directly and had them record the message in written form. (Ex 34:27) At other times, he gave the prophets dreams or visions. (Isa 1:1; Da 2:19; 7:1; Hab 1:1) Or God sent angels to convey his message. (Zec 1:7, 9) The prophets then proclaimed the inspired message in various ways. They may have spoken it publicly, written it down, or presented it by using symbols or by carrying out symbolic acts.​—Jer 7:1, 2; Eze 4:1-3; Ho 1:2, 3; Hab 2:2.

Now at the end of these days: Paul apparently refers to the end of the Jewish system of things. (1Co 10:11 and study note) That system came into being when the nation of Israel was born in 1513 B.C.E. At that time, God spoke to his people by means of Moses. However, Jehovah promised that he would raise up a prophet like Moses. “You must listen to him,” Moses said. (De 18:15, 18, 19) Jesus Christ was that foretold prophet. (Joh 5:46) Of him, Paul says here that God has spoken to us by means of a Son. As the Son of God, Jesus was far greater than all the imperfect human prophets who preceded him. Paul thus begins a line of reasoning that occupies much of this inspired letter: The Christian way of worship is superior to the worship in the Jewish system of things.

whom he appointed heir of all things: An heir is someone who has the right to receive, or inherit, a person’s money, property, or authority. However, most occurrences in the Christian Greek Scriptures use the words “heir” and “inherit” in connection with people who receive a reward from God. (Mt 5:5 and study note; 19:29; 25:34 and study note; 1Co 6:9) In this case, God appoints his firstborn Son as heir “of all things,” meaning that God gives him authority over everything in heaven and on earth. (Ps 2:8; Mt 28:18; Heb 1:6; 2:8; 1Pe 3:22; Re 11:15) Jesus is subject only to his Father, Jehovah.​—1Co 15:27, 28; Php 2:9-11.

through whom he made the systems of things: As used here, the phrase “systems of things” could be understood in at least two ways. First, it could refer to the distinguishing or characteristic features of certain time periods, or “ages,” as the Greek word could also be rendered. In this letter, Paul refers to faithful ones during pre-Flood times, in the days of the patriarchs, and in the years of Israel’s covenant relationship with God. During all those distinct periods, God made it possible for humans to worship him acceptably. However, he always pointed forward to the time when humans would be fully reconciled to him through his Son. In the Christian era, he established the new covenant, based on Jesus’ sacrifice. This Christian system of things was made through Christ because Jesus, as “the mediator of a new covenant,” has a major role in the outworking of God’s purpose. (Heb 1:3; 2:9; 12:24; see also Glossary, “System(s) of things.”) Second, the expression “systems of things” could be understood here in the sense of the world or universe, that is, all of God’s physical creation, such as the sun, the moon, the stars, and the earth. Jesus had a role as “a master worker” in all such creative works.​—Pr 8:30; Joh 1:3; compare Heb 11:3.

upon whom the ends of the systems of things have come: The apostle Paul had related a number of events in Israel’s history (1Co 10:1-10) leading up to the ends of the systems of things, or the prevailing states of affairs, of his time. (See Glossary, “System[s] of things.”) Those “systems of things” were closely related to the Law covenant and included such elements as the following: a priesthood, a system of sacrifices and dietary regulations, a system of tabernacle and temple worship with festivals and sabbaths, and a national system that came to involve human kings. Many of the distinguishing features of the Israelite or Jewish age, or epoch, did not come to their complete end until 70 C.E. At that time, Jerusalem and its temple were destroyed, permanently ending the Jewish priesthood, sacrifices, and temple worship as prescribed in the Law. Also, the Jewish people, once God’s chosen nation, were scattered among the nations, fulfilling Jesus’ prophecy at Lu 21:24 as well as Paul’s words here about “the ends of the [Jewish] systems of things.”

inherit the earth: Jesus is likely referring to Ps 37:11, where “the meek” are said to “possess the earth.” Both the Hebrew (ʼeʹrets) and the Greek (ge) words for “earth” can refer to the entire planet or to a specific land area, such as the Promised Land. The Scriptures indicate that Jesus is the foremost example of one who is mild-tempered. (Mt 11:29) Various Bible verses show that as King he would inherit authority over the entire earth, not just a portion of it (Ps 2:8; Re 11:15), and his anointed followers would share in this inheritance (Re 5:10). In another sense, those of his mild-tempered disciples who would be his earthly subjects would “inherit,” not the ownership of the earth, but the privilege of enjoying life in Paradise, the earthly realm of the Kingdom.​—See study note on Mt 25:34.

inherit: The basic meaning of the Greek verb is for an heir to receive something as a right, often because of relationship, such as a son receiving an inheritance from his father. (Ga 4:30) But here, as in most occurrences in the Christian Greek Scriptures, the term is used in the broader sense of receiving something as a reward from God.​—Mt 19:29; 1Co 6:9.

Whoever has seen me has seen the Father also: Philip’s request recorded at Joh 14:8 suggests that he wanted Jesus to provide his disciples with a visible manifestation of God, such as was granted in visions to Moses, Elijah, and Isaiah. (Ex 24:10; 1Ki 19:9-13; Isa 6:1-5) In such visions, God’s servants saw symbolic representations of God, not God himself. (Ex 33:17-23; Joh 1:18) Jesus’ reply indicated that Philip had already seen something better than such a vision of God. Because Jesus perfectly reflected the personality of his Father, seeing Jesus was like seeing God himself. (Mt 11:27) The disciples had “seen the Father” by perceiving God’s personality, will, and purpose through what Jesus said and did. So when the Bible describes Jesus​—his love for his friends, his compassion that moved him to heal others, his empathy that caused him to give way to tears, and his powerful teaching​—the reader might well picture his Father, Jehovah, saying and doing those very things.​—Mt 7:28, 29; Mr 1:40-42; Joh 11:32-36.

has life in himself: Or “has in himself the gift of life.” Jesus has “life in himself” because his Father granted him powers that originally only Jehovah had. These powers no doubt include the authority to give humans the opportunity to have a fine standing before God and thus gain life. They would also include the ability to impart life by resurrecting the dead. About a year after Jesus made the statement recorded here, he indicated that his followers could have life in themselves.​—For the meaning of the expression “life in yourselves” as it applies to Jesus’ followers, see study note on Joh 6:53.

Sit at my right hand: With this verse Paul brings to a climax his argument for Jesus’ superiority over the angels. The apostle applies these words from Ps 110:1 to Christ, as did Peter and Jesus himself. (Mt 22:41-45; Mr 12:35-37; Lu 20:41-44; Ac 2:34, 35; Heb 10:12 and study note, 13) Upon his resurrection, Jesus waited at God’s right hand​—the position of highest favor​—to be installed as Messianic King at Jehovah’s appointed time. (See study notes on Ac 7:55; Heb 1:3.) At that time, Jesus’ enemies would be placed as a stool for his feet, meaning that he would have full authority and power over them.​—See study note on Heb 10:13; see also 1Co 15:25, where Paul applies Ps 110:1 to Jesus.

Jesus standing at God’s right hand: Stephen was the first to bear witness that he had seen Jesus in heaven and standing at the right hand of God, as prophesied at Ps 110:1. The right hand was considered to be of great importance symbolically. To be on the right hand of a ruler was to have the second most important position, next to the ruler himself (Ro 8:34; 1Pe 3:22), or to have a position in his favor.​—See study notes on Mt 25:33; Mr 10:37; Lu 22:69.

He is the reflection of God’s glory: One of several expressions that Paul uses here to describe the unique relationship between the resurrected Jesus Christ and his heavenly Father. The Greek word rendered “reflection,” which literally means “beaming forth,” occurs only here in the Christian Greek Scriptures. The word can be understood in an active sense (as in radiating light from a source) or in a passive sense (as in reflecting light from another source). Jesus is not the source of his Father’s glory. Rather, he is “the image of the invisible God.” (Col 1:15; compare Joh 5:19.) Therefore, the rendering “reflection” agrees with Bible teachings as a whole and is parallel with the expression rendered “the exact representation” in this verse.

the exact representation of his very being: The Greek word rendered “the exact representation” (kha·ra·kterʹ) literally refers to “a mark or impression placed on an object.” In non-Biblical Greek writings, the term refers to engravings in wood or in metal, brands on animal skins, impressions in clay, or images stamped on coins. Here it describes how the resurrected Jesus perfectly represents his heavenly Father’s very being. Even when on earth as a perfect man, Jesus reflected his Father’s qualities and personality to the fullest extent possible for a human. (See study note on Joh 14:9.) But after Jehovah resurrected Jesus and gave him “a superior position,” Jesus became like his Father more than ever before. (Php 2:9; Heb 2:9) He possesses immortality and has “life in himself.” (Joh 5:26 and study note; Ro 6:9; Re 1:18) So he is now “the exact representation of [God’s] very being.”​—Heb 1:2-4.

he sustains all things: As proof of Christ Jesus’ vast authority, Paul shows that God gave his Son power to sustain “all things” in the universe. (Compare Col 1:16, 17.) The Greek word for “sustains” can mean “bears up; holds up.” Here it conveys the idea of keeping something in existence or maintaining it. Jesus also plays a major role in moving Jehovah’s purposes toward fulfillment.

by the word of his power: Paul likely refers to Jehovah’s power. While Jehovah is the ultimate Source of power, he supplies it to others according to his will. (Isa 40:26, 29-31; Lu 5:17; Php 2:13; 4:13) This Greek phrase could also properly be rendered “by his powerful word.”

he sat down at the right hand of the Majesty: Jesus “made a purification” for the sins of mankind by offering “one sacrifice for sins for all time.” (Heb 10:12, 13) Jehovah rewarded him by resurrecting him to spirit life and by giving him “all authority . . . in heaven and on the earth,” a position superior to the one he had before coming to earth. (Mt 28:18; Php 2:9-11; Heb 2:9; 1Pe 3:18) The expression “at the right hand of the Majesty,” Jehovah God, seems to allude to Ps 110:1. (Heb 1:13 and study note; 8:1; 12:2) Sitting “at the right hand” indicates a position of power, authority, and honor. It is a position second only to that of Jehovah himself.​—Ro 8:34; 1Co 15:27, 28; Eph 1:20; see study note on Ac 7:55.

So he has become better than the angels: In this letter, Paul frequently uses the word “better” to emphasize the superiority of the Christian way of worship. (See “Introduction to Hebrews.”) Jesus became “better than the angels” because of a name that he inherited. That “name” stood for the great authority that Jehovah gave him. (See study note on Php 2:9.) Jehovah made Jesus “heir of all things.” (Heb 1:2 and study note) He also appointed his Son​—not any of the angels​—to be a king, an apostle, and a high priest in the manner of Melchizedek. (Heb 1:8; 3:1; 5:8-10; 7:1-3; compare Re 11:15.) What is more, Jesus alone was offered up as a ransom sacrifice “once for all time.”​—Heb 1:3; 9:28.

the name: In the Bible, the term “name” at times stands for more than just an identifying label. (See study note on Mt 24:9.) Here “the name” that God gave Jesus stands for the authority and position that Jesus receives from his Father. The context in Philippians chapter 2 shows that Jesus received this elevated name after his resurrection.​—Mt 28:18; Php 2:8, 10, 11; Heb 1:3, 4.

whom he appointed heir of all things: An heir is someone who has the right to receive, or inherit, a person’s money, property, or authority. However, most occurrences in the Christian Greek Scriptures use the words “heir” and “inherit” in connection with people who receive a reward from God. (Mt 5:5 and study note; 19:29; 25:34 and study note; 1Co 6:9) In this case, God appoints his firstborn Son as heir “of all things,” meaning that God gives him authority over everything in heaven and on earth. (Ps 2:8; Mt 28:18; Heb 1:6; 2:8; 1Pe 3:22; Re 11:15) Jesus is subject only to his Father, Jehovah.​—1Co 15:27, 28; Php 2:9-11.

to which one of the angels did God ever say: In the Hebrew Scriptures, the angels as a group are at times called “sons of God” (Job 38:7; Ps 89:6) or “sons of the true God” (Ge 6:2, 4; Job 1:6; 2:1). However, none of them are singled out by God as my son in a special sense. (Mt 3:17; 17:5) Here the apostle Paul explains how Christ Jesus has a unique relationship with the Father, Jehovah, and is superior to the angels. Paul quotes two verses containing the words “my son” in singular and applies them to Jesus.

“You are my son; today I have become your father”: Paul quotes Ps 2:7 to emphasize Jesus’ superiority to the angels. This psalm describes the king whom God has installed. Apparently, the prophecy initially applied to David. God made David His son in a special sense by selecting him to be king. At Jesus’ baptism, Jehovah acknowledged Jesus in a special way when He declared: “This is my Son.” (Mt 3:17 and study note; Joh 1:14) At Ac 13:33, Paul was inspired to explain that these words were also fulfilled when Jesus was resurrected.​—See study note on Ro 1:4; see also Heb 5:5, where Paul again quotes Ps 2:7.

“I will become his father, and he will become my son”: This quotation is from 2Sa 7:14. (See also 1Ch 17:13; 28:6.) At 2Sa 7:11-16, Jehovah made a covenant with David that a kingdom would be established in his family line, including the promise that David’s son Solomon would become God’s son. Here, under inspiration, the apostle shows that this prophecy saw a greater fulfillment in Christ Jesus.

declared: Or “demonstrated to be; established as.” Here Paul says that Jesus was declared God’s Son by means of resurrection from the dead. At Ac 13:33, Paul explained that Jesus’ resurrection fulfilled what is written at Ps 2:7. That verse was also fulfilled at Jesus’ baptism when his Father declared: “This is my Son.”​—See study note on Mt 3:17.

an only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally translated “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” The Bible uses the term in describing the relation of sons and daughters to their parents. (See study notes on Lu 7:12; 8:42; 9:38.) In the apostle John’s writings, this term is used exclusively of Jesus (Joh 3:16, 18; 1Jo 4:9) but never about Jesus’ human birth or existence as a man. Instead, John uses the term to describe Jesus in his prehuman existence as the Logos, or the Word, the one who “was in the beginning with God,” even “before the world was.” (Joh 1:1, 2; 17:5, 24) Jesus is the “only-begotten son” because he was Jehovah’s Firstborn and the only one created directly by God. While other spirit creatures are likewise called “sons of the true God” or “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7), all those sons were created by Jehovah through that firstborn Son (Col 1:15, 16). In summary, the term mo·no·ge·nesʹ refers both to Jesus’ being “one of a kind; unique; incomparable” and to his being the only son produced directly and solely by God.​—1Jo 5:18; see study note on Heb 11:17.

This is my Son: As a spirit creature, Jesus was God’s Son. (Joh 3:16) From the time of his birth as a human, Jesus was a “son of God,” just as perfect Adam had been. (Lu 1:35; 3:38) However, it seems reasonable that God’s words here go beyond a mere statement of Jesus’ identity. By this declaration accompanied by the outpouring of holy spirit, God evidently indicated that the man Jesus was His spirit-begotten Son, “born again” with the hope of returning to life in heaven and anointed by spirit to be God’s appointed King and High Priest.​—Joh 3:3-6; 6:51; compare Lu 1:31-33; Heb 2:17; 5:1, 4-10; 7:1-3.

in the name of Jesus every knee should bend: For every intelligent creature in heaven and on earth, bending the knee “in the name of Jesus” means recognizing Jesus’ position and submitting to his authority.​—See study note on Mt 28:19.

the inhabited earth to come: With this expression, Paul is apparently referring to the future human society on earth under the rulership of Jesus Christ. (Ps 37:29; Mt 5:5 and study note; 2Pe 3:13; compare Heb 1:6 and study note.) Some scholars claim that in this verse, the Greek expression rendered “the inhabited earth” (lit., “the inhabited”) includes heaven. However, all other occurrences of this term in the Christian Greek Scriptures refer to either the whole earth or a part of the earth inhabited by humans. That is one reason why this expression is here rendered “the inhabited earth.” (See study notes on Lu 2:1; Ac 17:31.) The Christian faith includes the hope for some humans to go to heaven (Heb 3:1), but this verse indicates that God’s original purpose of a paradise earth remains in place.​—Compare Lu 23:43 and study note.

the inhabited earth: In a broad sense, the Greek word for “inhabited earth” (oi·kou·meʹne) refers to the earth as the dwelling place of mankind. (Lu 4:5; Ac 17:31; Ro 10:18; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed.​—Ac 24:5.

will come in the same manner: The Greek word for “come” (erʹkho·mai) is used frequently in the Scriptures in a variety of ways. In some contexts, it refers to Jesus’ coming as Judge to pronounce and execute judgment during the great tribulation. (Mt 24:30; Mr 13:26; Lu 21:27) However, this Greek word is used regarding Jesus on other occasions. (Mt 16:28–17:2; Mt 21:5, 9; 23:39; Lu 19:38) Therefore, the context determines in what sense the term “come” is used here. The angels said that Jesus would “come,” or return, in the same “manner” (Greek, troʹpos) as he departed. The term troʹpos does not refer to the same form, shape, or body but to the same way. As the context shows, Jesus’ manner of departure was not observed by the world in general. Only the apostles were aware that Jesus left the vicinity of the earth to return to his Father in heaven. Jesus had indicated that his return as King of “the Kingdom of God” would not be in a way that was obvious to all​—only his disciples would know it had taken place. (Lu 17:20; see study note.) The “coming” mentioned at Re 1:7 is different. On that occasion, “every eye will see him.” (Re 1:7) So in the context of Ac 1:11, the term “come” apparently refers to Jesus’ invisible coming in Kingdom power at the beginning of his presence.​—Mt 24:3.

to which one of the angels did God ever say: In the Hebrew Scriptures, the angels as a group are at times called “sons of God” (Job 38:7; Ps 89:6) or “sons of the true God” (Ge 6:2, 4; Job 1:6; 2:1). However, none of them are singled out by God as my son in a special sense. (Mt 3:17; 17:5) Here the apostle Paul explains how Christ Jesus has a unique relationship with the Father, Jehovah, and is superior to the angels. Paul quotes two verses containing the words “my son” in singular and applies them to Jesus.

kindly gave: The Greek verb used here (kha·riʹzo·mai) is related to the Greek term that is often translated “undeserved kindness” but that can also be rendered “divine favor.” (Joh 1:14 and study note) In this context, the term conveys the idea that God, out of his loving generosity and favor, gave Jesus an exalted name, one “that is above every other name.” Since God can choose to give such a name to his Son, Jesus, the Father must be greater and Jesus must be His subordinate. (Joh 14:28; 1Co 11:3) Therefore, any honor shown to Jesus because of this high position is “to the glory of God the Father.”​—Php 2:11.

the name: In the Bible, the term “name” at times stands for more than just an identifying label. (See study note on Mt 24:9.) Here “the name” that God gave Jesus stands for the authority and position that Jesus receives from his Father. The context in Philippians chapter 2 shows that Jesus received this elevated name after his resurrection.​—Mt 28:18; Php 2:8, 10, 11; Heb 1:3, 4.

when he again brings his Firstborn into the inhabited earth: Paul is referring to a future event. This conclusion is supported by his words at Heb 2:5 regarding “the inhabited earth to come, about which we are speaking.” (See study note.) Thus Paul here points forward to a time when God would again send his Firstborn, this time invisibly, to give attention to the world of mankind.​—See study notes on Lu 2:1; Ac 1:11.

And let all of God’s angels do obeisance to him: Paul here quotes from the Greek Septuagint rendering of De 32:43 or Ps 97:7, or perhaps he combines thoughts from both scriptures. In the Septuagint, De 32:43 reads: “And let all of God’s sons do obeisance to him.” At Ps 97:7, the Septuagint reads: “Do obeisance to him [or “Bow down to him”], all his angels.” The Scriptures often use the expression “sons of God” to refer to angels. (See study note on Heb 1:5.) In the Hebrew Masoretic text, the phrase “and let all of God’s sons do obeisance to him” does not appear at De 32:43. However, support for this wording was discovered in a Dead Sea Scroll fragment of Deuteronomy written in Hebrew. The fragment contains a phrase with wording similar to that in the Septuagint. It is the first time this phrase has been found in any Hebrew manuscript of De 32:43. So the Greek translation of this expression was apparently based on a Hebrew text similar to what appears in this fragment.

do obeisance to him: Or “bow down to him,” that is, to Jesus. God has exalted Jesus to a position second only to that of the Most High. God has thus placed all the angels under the authority of his Son. Therefore, God can tell the angels to do obeisance to his Son. This admonition is in line with Php 2:9-11, where Paul wrote that “every knee . . . of those in heaven” should bend “in the name of Jesus.” (See study notes on Php 2:9, 10.) The Greek verb rendered “do obeisance to” (pro·sky·neʹo) at Heb 1:6 is broad in meaning. One lexicon gives the following possible meanings: “(fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully.” The context is essential in determining which is the correct rendering in this case. (See study note on Lu 24:52.) Many Bible translators use the term “worship” here (Heb 1:6), giving the impression that Jesus is God. However, the Bible shows elsewhere that Jesus is not Almighty God. Jehovah alone has the right to be worshipped. (Mt 4:10; Re 4:10, 11; 22:8, 9) Therefore, such renderings as “do obeisance to” or “bow down to” are well-supported and are found in various translations of this verse. The Jewish writer Josephus of the first century C.E. uses the Greek verb pro·sky·neʹo when speaking of subjects who, out of respect, would “make obeisance before,” or “bow before,” Roman governors and even their military bodyguards.​—The Jewish War, II, 366 (xvi, 4).

did obeisance to him: Or “bowed down to him; prostrated themselves to him; paid him homage.” When the Greek verb pro·sky·neʹo is used to refer to the worship of a god or a deity, it is rendered “to worship.” (Mt 4:10; Lu 4:8) In this context, however, the disciples recognized the resurrected Jesus as God’s representative. They rendered obeisance to him, not as to God or a deity, but as to “God’s Son,” the foretold “Son of man,” the Messiah with divine authority. (Lu 1:35; Mt 16:13-16; Joh 9:35-38) This was similar to the way that people mentioned in the Hebrew Scriptures bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4; 1Ki 1:16; 2Ki 4:36, 37) On many occasions, the obeisance done to Jesus expressed gratitude for divine revelation or recognition of divine favor like that expressed in earlier times.​—Mt 14:32, 33; 28:5-10, 16-18; Joh 9:35, 38; see also study notes on Mt 2:2; 8:2; 14:33; 15:25.

wind . . . spirit: The Greek word pneuʹma, usually rendered “spirit,” occurs twice in this verse. The first occurrence is the only place in the Christian Greek Scriptures where it is rendered “wind,” though the corresponding Hebrew word ruʹach is rendered “wind” some 100 times. (Ge 8:1; Ex 10:13; 1Ki 18:45; Job 21:18; Zec 2:6; see Glossary, “Spirit.”) Both terms generally denote something invisible to the human eye, often giving evidence of force in motion. Jesus uses the expression to teach a deep spiritual truth. At the end of the verse, pneuʹma is used in the expression everyone who has been born from the spirit, that is, who has been begotten by God’s holy spirit, or active force. (See study note on Joh 3:5.) He tells Nicodemus that being “born from the spirit” can be illustrated with the blowing of the wind. Nicodemus could hear, feel, and see the effects of the wind, but he could not understand its source or its final destination. Similarly, those lacking spiritual insight would find it difficult to grasp how Jehovah, by means of his spirit, could cause a person to be born again; nor could they grasp the glorious future that lies ahead for such a person.

He makes his angels spirits: Paul quotes Ps 104:4 (103:4, LXX) from the Septuagint. Neither the psalmist nor Paul was merely stating the obvious truth that angels are spirit creatures. Rather, the phrase refers to how God uses his angels. Both the Hebrew and the Greek words rendered “spirits” can also refer to a powerful force, such as “wind.” (Ps 1:4; 147:18; 148:8; see also Joh 3:8 and study note.) The angels are like a mighty wind, unleashed and directed by God. That thought is echoed in the latter part of the verse, where the angels are called ministers, literally, “public servants.” Jehovah uses the angels to support his servants on earth. At times, God also causes the angels to be a flame of fire by using them to carry out his fiery judgments against the wicked.​—Compare 2Ki 19:20, 34, 35; Mt 16:27; 2Th 1:7, 8.

God is your throne forever: Jehovah God is Jesus’ throne in the sense that Jehovah is the Source of Jesus’ royal office or authority. Jehovah gave his Son “rulership, honor, and a kingdom.” (Da 7:13, 14; Lu 1:32) At Heb 1:8, 9, Paul quotes Ps 45:6, 7. The Greek text allows for the rendering found in many translations: “Your throne, O God, is forever.” However, there are good reasons to render it as in the New World Translation (and some other translations): “God is your throne forever.” For instance, the context at Heb 1:9 says, “God, your God, anointed you,” showing that the one addressed at Heb 1:8 (or at Ps 45:6) is, not Almighty God, but one of his worshippers. In addition, Ps 45:6, 7 was originally addressed, not to God himself, but to a human king of Israel who was appointed by God. As a prophecy, then, it likewise pointed to a great King whom God appointed​—the Messiah.

the scepter of your Kingdom: “The scepter” that Jesus Christ bears is a symbol of his royal authority. (Ps 110:2; see Glossary, “Scepter.”) This is a quotation from Ps 45:6, which foretold that Jehovah’s Messianic King would always use his authority in the right way. That is why his scepter is called “the scepter of uprightness [or, “justice”].”

appointed times of the nations: Or “times of the Gentiles.” The Greek word kai·rosʹ (here the plural form is rendered “appointed times”) may refer to a point of time or a fixed or definite period of time or a “season” marked by certain features. (Mt 13:30; 21:34; Mr 11:13) It is used of “the appointed time” for Jesus’ ministry to begin (Mr 1:15) and the “appointed time” of his death (Mt 26:18). The term kai·rosʹ is also used with reference to future times or seasons within God’s arrangement or timetable, particularly in relation to Christ’s presence and his Kingdom. (Ac 1:7; 3:19; 1Th 5:1) In view of how the word kai·rosʹ is used in the Bible text, the expression “appointed times of the nations” evidently refers, not to a vague or indefinite time, but to a fixed period of time, one having a beginning and an end. The term “nations” or “Gentiles” translates the plural form of the Greek word eʹthnos, which was often used by the Bible writers to refer specifically to the non-Jewish nations.

You loved righteousness, and you hated lawlessness: Paul continues his quotation of Ps 45:6, 7, which contains an inspired prophecy about God’s Messianic King. During his earthly ministry, Jesus clearly demonstrated that he loved righteousness and hated lawlessness. (Mt 21:12, 13; 23:27, 28, 33; Joh 2:13-17; Heb 7:26; 1Pe 2:22) The Scriptures often show that love of what is right in God’s eyes is inseparably connected with hatred for what is wrong.​—Ps 97:10; 119:113, 163; Isa 61:8; Am 5:15.

anointed you with the oil of exultation: In Bible times, many kings were appointed to office by being anointed with literal oil. (1Sa 10:1; 1Ki 1:39; 2Ki 9:6) Oil was associated with exultation, or joy. (Isa 61:3; Joe 2:23, 24) Here Paul quotes Ps 45:7, which speaks prophetically of a joyful event, the anointing of the Messiah as King. The Messiah’s exultation, or joy, would be greater than that of his companions, that is, the kings of the royal line of David. Unlike those kings, the Messiah would be anointed by Jehovah personally, not with literal oil, but with holy spirit. At the time of his baptism, Jesus was anointed as future King and High Priest. However, the anointing that Paul here mentions apparently refers to the joyful event in heaven when Jesus was enthroned as King at the end of the Gentile Times. (Lu 21:24 and study note) No doubt that heavenly celebration was far more joyful than any earthly event, including the celebration at the anointing of David’s son Solomon.​—1Ki 1:39, 40.

by means of him all other things were created: God used “his beloved Son” (Col 1:13) in creating the things “in the heavens and on the earth, the things visible and the things invisible.” This would include the millions of other spirit sons in Jehovah God’s heavenly family, as well as the physical universe. (Ge 1:1; Da 7:9, 10; Joh 1:3; Re 5:11) Jesus was Jehovah’s firstborn Son and the only one created directly by God. (Heb 1:6; see study notes on Joh 1:14 and Col 1:15.) Logically, it was to this firstborn Son that Jehovah said: “Let us make man in our image, according to our likeness.”​—Ge 1:26.

the firstborn of all creation: That is, the first creation by Jehovah God. Seven of the eight occurrences of the Greek term for “firstborn” (pro·toʹto·kos) in the Christian Greek Scriptures refer to Jesus. The usual Scriptural meaning of the term “firstborn” is the one born first in order of time, such as a firstborn child. Because Jesus was “the firstborn” child of Mary, he was presented at the temple in accordance with Jehovah’s Law. (Lu 2:7, 22, 23; Mt 1:25) At Col 1:18 (see study note), the same Greek word is used of Jesus, “the firstborn from the dead,” that is, first in order of time. (Compare Ro 8:29.) Likewise, in the Hebrew Scriptures, the expression “firstborn” is most often used in the sense of “the oldest son of a father.” The same Greek word occurs in the Septuagint at Ge 49:3, where Jacob says: “Reuben, you are my firstborn.” (See Glossary, “Firstborn.”) Some who claim that Jesus was not created say that “firstborn” here means one who is preeminent in rank, not part of the creation, and they render the phrase “the firstborn over all creation.” While it is true that Jesus is preeminent in relation to all other creatures, there is no basis for the assertion that the term “firstborn” here takes on a meaning other than its usual one. A similar statement at Re 3:14 calls Jesus “the beginning of the creation by God,” confirming that here “firstborn of all creation” is used in the sense of being the first one created by God.

created through him and for him: Although God’s firstborn Son, Jesus, is here said to have been involved in the creation of all things, the Scriptures do not call him the Creator. The preceding verse says that he is “the firstborn of all creation,” and at Re 3:14, he is called “the beginning of the creation by God.” After his own creation, Jesus, personified as “wisdom” in Proverbs chapter 8, became Jehovah’s “master worker.” (Pr 8:1, 22, 30) Jesus’ involvement with creation is described at Pr 8:22-31, which says that Jehovah’s master worker “rejoiced over [God’s] habitable earth, and . . . was especially fond of the sons of men [or, “mankind”].” It is in this sense that Col 1:16 says: “All other things have been created through him and for him.”

Christ Jesus our Savior: In the preceding verse, God is called “our Savior.” Some therefore conclude that Jesus and God are one and the same. It is worth noting, though, that this verse mentions “God the Father” and “Christ Jesus our Savior” separately. Jesus is the one through whom God saves mankind from sin and death, so Jesus too can be referred to as “our Savior.” At Heb 2:10, Paul calls Jesus “the Chief Agent of . . . salvation.” And the Bible writer Jude calls Jehovah “the only God our Savior through Jesus Christ our Lord,” showing that God and Christ cooperate together to bring about salvation. (Jude 25) So Paul’s words offer no support for the idea that “Christ Jesus” and “God the Father” are one and the same.​—See study note on 1Ti 1:1.

O Lord, you laid the foundations of the earth: Paul quotes from the Septuagint wording of Ps 102:25 (101:25, LXX), which included the expression “O Lord.” Here he demonstrates further the superiority of Jesus over the angels. The psalmist addressed these words to God. (Ps 102:1, 24) But Paul applies them to Jesus because Jesus is the one whom God used as His agent, or instrument, in creating everything, as Heb 1:2 and other verses show. (Joh 1:2-4; Col 1:15-17 and study notes on verses 15 and 16; see also Pr 8:23-31.) In view of their close working relationship, it could rightly be said that both Jehovah and Jesus “laid the foundations of the earth” and that “the heavens are the works” of their hands. In a similar way, both Jehovah and Jesus are referred to in the Bible as “our Savior.”​—Tit 1:3, 4 and study note.

O Lord, you laid the foundations of the earth: Paul quotes from the Septuagint wording of Ps 102:25 (101:25, LXX), which included the expression “O Lord.” Here he demonstrates further the superiority of Jesus over the angels. The psalmist addressed these words to God. (Ps 102:1, 24) But Paul applies them to Jesus because Jesus is the one whom God used as His agent, or instrument, in creating everything, as Heb 1:2 and other verses show. (Joh 1:2-4; Col 1:15-17 and study notes on verses 15 and 16; see also Pr 8:23-31.) In view of their close working relationship, it could rightly be said that both Jehovah and Jesus “laid the foundations of the earth” and that “the heavens are the works” of their hands. In a similar way, both Jehovah and Jesus are referred to in the Bible as “our Savior.”​—Tit 1:3, 4 and study note.

the power of an indestructible life: Jesus could become “a priest forever in the manner of Melchizedek” because Jehovah gave him “the power of an indestructible life.” (Heb 7:3, 17) Jesus received that glorious reward when his Father resurrected him from the dead. (Ac 13:33-37; 1Ti 6:16 and study note) Jehovah thus fulfilled his oath and enabled his Son to serve as “a priest forever.” (Ps 110:4) Jesus is now immortal, meaning that he enjoys life that is beyond destruction or deterioration. Therefore, he can serve as a life-giving High Priest with no need of successors; “he is always alive to plead for” faithful believers.​—Heb 7:24, 25.

They will perish: Paul here quotes Ps 102:26, which reveals that the physical “heavens and earth” are perishable. (Heb 1:10) They all could be destroyed if that were God’s purpose. And unlike Jehovah, the heavens and the earth are naturally subject to decay. That is why the inspired record says regarding them that just like a garment, they will all wear out. However, God reassures his servants that he can and will preserve any of his creations forever​—according to his choice.​—Ps 148:4-6; see also Ps 104:5; Ec 1:4.

but you will remain: Under inspiration, Paul applies those words from Ps 102:26 to Jesus. (See study note on Heb 1:10.) The point is to show the contrast between God’s Son (“you will remain”) and the physical heavens and earth (“they will perish”). The resurrected Jesus enjoys incorruptibility and “an indestructible life.” (Heb 7:16 and study note) Thus, the permanence of God’s Son surpasses even that of the heavens and the earth that he helped to create.​—Ge 1:26; Col 1:15.

your years will never come to an end: Paul applies these words from Ps 102:27 to Jesus. (See study note on Heb 1:10.) Upon his resurrection, Jesus received immortality. (1Ti 6:16 and study note; Heb 7:15, 16) This means that Jesus not only lives forever but enjoys life that cannot be destroyed.​—Compare study note on 1Co 15:53.

immortality: The Greek word for “immortality” (a·tha·na·siʹa) occurs three times in the Christian Greek Scriptures, at 1Co 15:53, 54 and 1Ti 6:16. The basic meaning is “not subject to death.” It refers to the quality of life that is enjoyed, its endlessness and indestructibility. The anointed followers of Christ, who as mortal humans serve God faithfully, are resurrected as something more than spirit creatures having everlasting life. Jehovah gives them “indestructible life”​—an outstanding demonstration of his confidence in them.​—Heb 7:16; compare study note on 1Co 15:42.

the one alone having immortality: Here Paul further explains how Jesus differs from any other potentate, king, or lord. (See study note on 1Ti 6:15.) Jehovah resurrected his Son to immortal life as a spirit. (Ro 6:9; 1Pe 3:18) No king or lord before him had ever received such a gift, so Jesus was alone in that sense, superior to all imperfect human rulers.​—See study note on 1Co 15:53.

O Lord, you laid the foundations of the earth: Paul quotes from the Septuagint wording of Ps 102:25 (101:25, LXX), which included the expression “O Lord.” Here he demonstrates further the superiority of Jesus over the angels. The psalmist addressed these words to God. (Ps 102:1, 24) But Paul applies them to Jesus because Jesus is the one whom God used as His agent, or instrument, in creating everything, as Heb 1:2 and other verses show. (Joh 1:2-4; Col 1:15-17 and study notes on verses 15 and 16; see also Pr 8:23-31.) In view of their close working relationship, it could rightly be said that both Jehovah and Jesus “laid the foundations of the earth” and that “the heavens are the works” of their hands. In a similar way, both Jehovah and Jesus are referred to in the Bible as “our Savior.”​—Tit 1:3, 4 and study note.

Sit at my right hand: With this verse Paul brings to a climax his argument for Jesus’ superiority over the angels. The apostle applies these words from Ps 110:1 to Christ, as did Peter and Jesus himself. (Mt 22:41-45; Mr 12:35-37; Lu 20:41-44; Ac 2:34, 35; Heb 10:12 and study note, 13) Upon his resurrection, Jesus waited at God’s right hand​—the position of highest favor​—to be installed as Messianic King at Jehovah’s appointed time. (See study notes on Ac 7:55; Heb 1:3.) At that time, Jesus’ enemies would be placed as a stool for his feet, meaning that he would have full authority and power over them.​—See study note on Heb 10:13; see also 1Co 15:25, where Paul applies Ps 110:1 to Jesus.

he sat down at the right hand of the Majesty: Jesus “made a purification” for the sins of mankind by offering “one sacrifice for sins for all time.” (Heb 10:12, 13) Jehovah rewarded him by resurrecting him to spirit life and by giving him “all authority . . . in heaven and on the earth,” a position superior to the one he had before coming to earth. (Mt 28:18; Php 2:9-11; Heb 2:9; 1Pe 3:18) The expression “at the right hand of the Majesty,” Jehovah God, seems to allude to Ps 110:1. (Heb 1:13 and study note; 8:1; 12:2) Sitting “at the right hand” indicates a position of power, authority, and honor. It is a position second only to that of Jehovah himself.​—Ro 8:34; 1Co 15:27, 28; Eph 1:20; see study note on Ac 7:55.

Jesus standing at God’s right hand: Stephen was the first to bear witness that he had seen Jesus in heaven and standing at the right hand of God, as prophesied at Ps 110:1. The right hand was considered to be of great importance symbolically. To be on the right hand of a ruler was to have the second most important position, next to the ruler himself (Ro 8:34; 1Pe 3:22), or to have a position in his favor.​—See study notes on Mt 25:33; Mr 10:37; Lu 22:69.

for holy service: Or “for public service.”​—See study note on Heb 1:7.

sent out to minister: In pre-Christian times, God frequently used his angels to minister to his faithful human servants and to protect them. (1Ki 19:5-8; 2Ki 6:15-17; Ps 34:7; Da 6:22) Angels also ministered to first-century anointed Christians who faced persecution and danger. (Ac 12:6-11; 27:23, 24) The angels showed remarkable humility by ministering to mere humans, including those who would one day be lifted up to a position even higher than that of angels.​—1Co 6:3.

for those who are going to inherit salvation: The anointed Christians addressed in this letter would “inherit salvation” in a special sense, for they would rule in heaven with Christ. (Mt 19:28; 2Ti 2:10-12; Heb 3:1) Paul is again showing the superiority of Christianity. The Jewish system of worship was no longer approved by God, so it could not offer its adherents the salvation mentioned here nor any other such exalted privileges.​—Lu 13:35.

He makes his angels spirits: Paul quotes Ps 104:4 (103:4, LXX) from the Septuagint. Neither the psalmist nor Paul was merely stating the obvious truth that angels are spirit creatures. Rather, the phrase refers to how God uses his angels. Both the Hebrew and the Greek words rendered “spirits” can also refer to a powerful force, such as “wind.” (Ps 1:4; 147:18; 148:8; see also Joh 3:8 and study note.) The angels are like a mighty wind, unleashed and directed by God. That thought is echoed in the latter part of the verse, where the angels are called ministers, literally, “public servants.” Jehovah uses the angels to support his servants on earth. At times, God also causes the angels to be a flame of fire by using them to carry out his fiery judgments against the wicked.​—Compare 2Ki 19:20, 34, 35; Mt 16:27; 2Th 1:7, 8.