The Motif Searcher: one word across the Douay, the Latin, the Greek and the Hebrew.

Hebrews 1:5

For to which of the angels hath he said at any time, Thou art my Son, today have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

Open Hebrews 1:5 in the Motif Searcher, word by word across all five texts →Show on the spiral →

The verse in its languages

Vulgate (Clementine): Cui enim dixit aliquando angelorum : Filius meus es tu, ego hodie genui te ? Et rursum : Ego ero illi in patrem, et ipse erit mihi in filium ?
Greek New Testament (SBLGNT): Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε, καὶ πάλιν· Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν;

Haydock's commentary

Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by St. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection.

I will be to him a father, &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. (Witham)

From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.

The Fathers on this verse

St Clement of Rome First Epistle to the Corinthians, Chapter XXXVI. All blessings are

This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.” For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.” But concerning His Son the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. …

St Clement of Rome The First Epistle of Clement to the Corinthians, Chapter XXXVI

Origen Origen's Commentary on the Gospel of John, Chapter XXXII

None of these testimonies, however, sets forth distinctly the Saviour’s exalted birth; but when the words are addressed to Him, “Thou art My Son, this day have I begotten Thee,” this is spoken to Him by God, with whom all time is to-day, for there is no evening with God, as I consider, and there is no morning, nothing but time that stretches out, along with His unbeginning and unseen life. The day is to-day with Him in which the Son was begotten, and thus the beginning of His birth is not found, as neither is the day of it.

St Augustine Expositions on the Book of Psalms, Psalm XLV

5. It proceeds: “I speak of the things which I have made unto the King.” Is the Father still speaking? If the Father is still speaking, let us enquire how this also can be understood by us, consistently with the true Catholic Faith, “I speak of the things that I have made unto the King.” For if it is the Father speaking of His own works to His Son, our “King,” what works is the Father to speak of to the Son, seeing that all the Father’s works were made by the Son’s agency? Or, in the words, “I speak of My works unto the King,” does the word, “I speak,” itself signify the generation of the Son? I fear whether this can ever be made intelligible to those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can follow should not be able. …

St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 1.1,2

And well did he begin thus, “At sundry times and in divers manners,” for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, “at sundry times and in divers manners” are the same as “in different ways.” “For I” (saith He) “have multiplied visions, and used similitudes by the ministry of the Prophets.” ( Hos. xii. 10 .) Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He doth not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; “For to which of the Angels said He, Thou art My Son,” ( ver. 5 ), and, “Sit thou on My right hand”? ( Ver. 13 .)

St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 1.3

Ver. 5 . “For to which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee. And again, I will be to Him a Father, and He shall be to Me a Son”? For these things indeed are spoken with reference also to the flesh: “I will be to Him a Father, and He shall be to Me a Son”, while this, “Thou art My Son, this day have I begotten Thee,” expresses nothing else than “from [the time] that God is.” For as He is said to be, from the time present (for this befits Him more than any other), so also the [word] “To-day” seems to me to be spoken here with reference to the flesh. For when He hath taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?

St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 2.5-7

Then he brings forward another testimony also and says, “but one in a certain place testified, saying.” Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he doth this: as when he saith, “but when He bringeth in again the First-Begotten into the world, He saith, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in the beginning hast laid the foundations of the earth” ( c. i. 6, 5, 7, 10 ): so also here he saith, “but one in a certain place testified, saying.” And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.