Did the Writer of Hebrews Believe that Jesus is God?

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            Scholars maintain that Paul is not the author of Hebrews [1] and that it was written between 80-90 CE (more than two decades after Paul’s death). Eusebius wrote, “Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the Church of Rome, on the ground that it was not written by Paul.” [2] He also wrote, “... he {Origen} thus discusses the epistle to the Hebrews, in his Homilies ... ‘That the character of the diction of the epistle entitled To the Hebrews has not the apostle’s {Paul’s} crudeness of speech, who confessed himself crude in speech, [3] that is, {crude} in style ... That {this} epistle is better Greek {than Paul’s Greek} in the framing of its diction, will be admitted by anyone who is able to discern differences in style. ... But who wrote this epistle, in truth {only} God knows.” [4]
            The writer of Hebrews wrote, “He {Jesus} is the reflection of God's glory and the exact imprint {Gr. Carakthr [5]} of God’s very being ...” (Hebrews 1:3 NRSV) A “reflection” is an image of an original. An “imprint” reflects the shape of a model, a die, a stamp, a mold, or a seal. “A reflection” or “an imprint” is not equal to the original. It is a copy of the original. Even, “the exact imprint” is not equal to the original. It is an “exact copy” of the original. The writer of Hebrews called Jesus “the exact imprint of God’s very being” [6] because Jesus, according to the writer, achieved perfection.
            The writer of Hebrews wrote, “In the days of his flesh, [7] Jesus offered up prayers and supplications, with loud cries and tears, to the one {God} who was able to save him from death ...” (Hebrews 5:7 NRSV) The phrase “to the one{God} who was able to save him,” implies that Jesus could not save himself. The writer of Hebrews believed that Jesus had limited power and that only God is omnipotent. He also believed that Jesus had limited knowledge: “Although he {Jesus} was a Son, he learned obedience through what he suffered.” (Hebrews 5:8 NRSV) The phrase “he learned obedience” indicates that there was a time when Jesus did not fully know obedience. God made Jesus perfect : “... and having been made perfect {by God}, he {Jesus} became the source of eternal salvation …” (Hebrews 5:9 NRSV) The phrase “having been made perfect” implies that there was a time when Jesus was not perfect. Only God is perpetually perfect: “As for God, his way is perfect.” (Psalm 18:30 KJV) This excludes Jesus from being God, because there was a time when he was not perfect. “… having been designated by God a high priest according to the order of Melchizedek.” (Hebrews 5:10 NRSV) The phrase “having been designated by God a high priest” implies that there was a time when Jesus was less than a high priest. Jesus was designated as high priest after he died and went to Heaven. As the writer explains: “Now if He {Jesus} were on earth, He would not be a priest at all … But now {that he is in Heaven} He has obtained a more excellent ministry …” (Hebrews 8:4-6 NASB)
            The writer of Hebrews wrote that Jesus “became much better than the angels”: “Having become as much better than the angels, as he {Jesus} has inherited a more excellent name than they.” (Hebrews 1:3 NASB) [8] The phrase, “Having become as much better than the angels …” implies that there was a time when Jesus was lower than the angels. There it is: “… but we do see Jesus, who for a little while was made lower than the angels …” (Hebrews 2:9 NRSV) The writer of Hebrews compared Jesus to the angels. Whereas, according to Isaiah, no one should compare God to anyone else: “To whom then will you liken God? Or what likeness will you compare to him?” (Isaiah 40:18 KJV) Also, God told the Jews he is incomparable: “To whom will you liken me and make me equal, and compare me, as though we were alike?” (Isaiah 46:5 KJV) God is not comparable to anyone else because he is the only uncreated being. The writer of Hebrews believed in the above verses. Had he believed that Jesus is God, he would not have compared him to angels and would not have written that “he was made lower than the angels” and then “became much better than the angels.” He did not only compare Jesus to angels, but he compared him to Moses (a mere human being): “For this man {Jesus} was counted worthy of more glory than Moses …” (Hebrews 3:3) He believed that Jesus deserved more glory than Moses. These comparisons make it clear that he did not believe Jesus is God. [9]
The writer of Hebrew believed that Jesus became like a human being “in every respect.”

            Now, the writer believed that God created Jesus (as he created the angels). Therefore he wrote, “… holy brothers ... consider the Apostle and High Priest of our profession, Jesus. He is [10] faithful to to him who created him {Gr. piston onta tw poihsanti auton [11]}, like Moses in His {God’s} whole house.” (Hebrews 3:1-2 TA \s "Hebrews 3:1-2" ) [12] Jesus is faithful to God as Moses was faithful to God (Jesus and Moses are comparable). The phrase “faithful to him who created him” indicates that God created Jesus. [13]
            On the other hand, Christian translators translated “poihsanti auton” as “appointed him.” The KJV reads, “... consider Jesus, the Apostle and High Priest of our profession. He was faithful to him who appointed him ...” (Hebrews 3:1-2 NASB) [14] To render the phrase as “appointed him” one must qualify the meaning by adding a title, an adjective, or a noun to the sentence. Christian translators claim that the title “apostle and high priest” appears in Hebrews 3:1 and that this verse is part of the context. The purpose of this manipulation of the translation was to prop up the belief Jesus is God.”
            Now if the writer of Hebrews wanted to say “appointed” (instead of “created”) he would have used a different word to convey such meaning. In Hebrews 5:9-10 he indicated that God “designated” (a synonym to “appointed”) Jesus as a high priest: “{Jesus} …having been designated {Gr. προσαγορευθείς} [15] by God as high priest according to the order of Melchizedek.” (Hebrews 5:9-10 NRSV). ^{^[16]} Notice that the writer did not use any form of the verb “εποίησεν” to convey the meaning “designated.” Had the writer wanted to say “faithful to the one who appointed him…” in Hebrews 3:2, he probably would have written “piston onta tw προσαγορευsanti auton.” In the vocabulary of the writer of Hebrews, the verb “εποίησεν” had the meaning of “created.” In Hebrews 1:2, the writer used the verb “epoihsen” (which is the past tense of “poiew”, the root of the past participle “o poihsaV”) and the editors of NRSV translated properly the: “... through whom {Jesus} he {God} also created {Gr. epoihsen} the worlds.” (Hebrews 1:2 NRSV) By the way, from the Greek word “ποιητης” (creator) comes the English word “poet,” which essentially means, in essence, “creator of poems.”
            In Hebrews 3:2 the writer intended to say that “God created Jesus” and in Hebrews 5:9-10 he intended to say (and did say) that “God designated/appointed Jesus as the High Priest.” These are two separate statements, appear in different contexts, and do not preclude each other, and encompass the beliefs of the writer, as expounded in his letter. According to The New Thayer’s Greek-English Lexicon (a recognized authority on Greek-English translation), the proper translation of the word “poihsanti” in Hebrews 3:2 is “created.” ^{^[17]}
            Here is another verse of Hebrew, which Christian translators mistranslated it to prop up their dogma that Jesus is God: “But of the Son He says, Your throne, O God, is forever and ever…” (Hebrews 1:8 NASB) “But about the Son he says, “Your throne, O God, will last for ever and ever …” (Hebrews 1:8 NIV) These translations milead the reader to think, “sinse God called Jesus ‘O God,’ then Jesus is God.” The NRSV editors used the same rendering but, interestingly, they presented an alternative rendering (the alternative rendering is bracketed and printed in italics): “But of the Son he {God} says, ‘Your throne, O God, {Or [God is your throne]} is forever and ever ...’ ” (Hebrews 1:8 TA \l "Hebrews 1:8. Most Christian translators mistranslate the verse to make it say that Jesus is God." \s "Hebrews 1:8" \c 1 NRSV) The alternative rendering “God is your throne forever and ever” is the correct translation of the Greek text: “proV de ton uion {legei} o qronoV sou {einai [18]} o qeoV εις τον αιωνα του αιωνος ...” (Hebrews 1:8) [19] For the rendering, “Your throne, O God” to have been correct, the Greek text should have read: “o qronoV sou, w qee...” (“w qee” is the vocative case of “o qeoV”- one addresses God in the vocative case).
            When the writer of Hebrew wrote, “God is your throne forever and ever” he quoted the Septuagint. [20] The Septuagint reads: “o qronoV sou, {einai } o qeoV εις τον αιωνα του αιωνος ...” (Psalm 44:7) [21] The Christian translators mistranslated this verse, too: “Your throne, O God, is for ever and ever …” (Psalms 45:6 NASB) [22] The reason for this mistranslation was to harmonize this verse with Hebrews 1:8, because the writer of Hebrews quoted it. With these mistranslations (one supporting the other), they propped up the dogma that Jesus is God. On the other hand, the editors of the Jehovah Witnesses translation (the New World Translation) rendered both verses (the one in Hebrews and the one in Psalms) correctly: “God is your throne forever and ever …” (Hebrews 1:8 NWT) “God is your throne to time indefinite, even forever;” (Psalms 45:6 NWT) The Jehovah Witnesses do not believe that Jesus is God. (A comparison of the various denominational versions of the Bible illustrates how most Christian translators translate through their preconceived dogma.) It is clear that the writer of Hebrews did not call Jesus “God” because in the next verse (Hebrews 1:9) he wrote, “... therefore God, {who is} your God, has anointed you {Jesus} ...” (Hebrews 1:9 NRSV) The phrase, “God, your God,” indicates that the writer of Hebrews believed that God is the god of Jesus.
            The writer of Hebrews called Jesus “the first-born”: “And when He again brings the first-born {Jesus} into the world ...” (Hebrews 1:6 NASB) This title, and various ambiguous verses in various books of the New Testament, caused the early Church fathers to argue whether God begat Jesus through a mysterious birth or created Jesus (as he created the angels). The designation “first-born” implies that there are others to follow. Since the Bible does not mention (or imply) a “second-born,” and since the writer of Hebrews wrote that God “created” Jesus, the designation “first-born” is merely an honorary title applied to Jesus, just as the title “Son of God” is an honorary designation. In those days people valued their first-born -especially first-born sons- more than their second or third-born children. Jesus’ designations “first-born” and “Son of God” convey significance only. Here is a verse that dispels the above confusion: “So Christ did not take upon himself the glory of becoming a high priest. But God said to him, ‘You are my Son; today I have become your Father.’ ” (Hebrews 5:5 NIV) The phrase “today I have become your Father” implies that yesterday God was not his Father. It implies adoption. In other words, God adopted Jesus as his Son (the “first-born” Son, the most valuable Son) and he appointed him as high priest, he gave him “a more excellent name than they,” the other angels.
            Here is another point of confusion: despite all the improvements that Jesus underwent (“he learned obedience … having been made perfect, he became the source of eternal salvation … having been designated by God a high priest … Having become as much better than the angels …”) the writer of Hebrews wrote that Jesus has never changed: “Jesus Christ the same yesterday, and to day, and for ever.” (Hebrews 13:8 KJV) One must keep in mind that before the canonization process scribes edited the manuscripts of the Letter to Hebrews.
            Nevertheless, the writer of Hebrews believed that God created Jesus. He perfected Jesus, and then he designated him as the high priest and made him greater than the angels (he gave him “a more excellent name than they”), which implies, God made him the Archangel.

[1] The Anchor Bible Dictionary, vol. 3, pp. 97, 104, article: Hebrews, Epistle of.
[2] Eusebius, Ecclesiastical History, Book III, Chapter 3.
[3] “But even if I am unskilled in speech, yet I am not [so] in knowledge.” (2 Corinthians 11:6 NASB)
[4] Eusebius, Ecclesiastical History, VI. xxv. 10-14.
[5] This is the exact word Philo used to describe the Word, the Archangel.
[6] With the phrase “very being” the writer referred to spirituality. The writer of Hebrews read Philo. And Philo wrote that God created man in the image of his spirit – the resemblance between man and God is spiritual, not physical.
[7] The phrase “in the days of his flesh” refers to the body of Jesus while he was alive on earth. This implies that “the days of Jesus’ flesh” were numbered, and after “the days of his flesh” he rose in the spirit: with a spiritual body.
[8] As mentioned earlier, the writer of Hebrews was influenced by Philo. He learned by reading Philo’s writings that the jar, which Moses placed in front of the ark was “golden.” Philo considered the Word as the Archangel. The writer of Hebrews compared Jesus to the angels and found him superior. The Archangel is the superior angel.
[9] In the following verses, the writer of Hebrews again compares Jesus to angels: “For to which of the angels said he {God} at any time, You are my Son, this day have I begotten you? ... But to which of the angels said he {God} at any time, Sit on my right hand, until I make your enemies your footstool?” (Hebrews 1:5, 13 KJV) But, according to Psalms, God is not comparable to the angels: “Who is like the LORD our God ... who humbles Himself to behold the things that are in heaven? {the angels, and the other divine beings}” (Psalms 113:5-6 NASB) God is incomparable: “LORD who is like you?” (Psalms 35:10 NASB)
[10] Most English translations translate the word “onta” as “was” (“he was faithful …”). However, the word “onta” is the accusative case (Gr. etiatiki) of the present participle “wn” (male gender, nominative case, with the article: “o wn” means “the one who exists” or “the one who is”). The proper translation of “(τον) onta” is “is,” “being,” or “exists.” Here is an example of the proper translation: “Abraham's God also speaks of things that do not exist {Gr. ta mh onta -- neuter gender, accusative case, plural}as if they do exist {Gr. ta onta}.” (Romans 4:17 NIRV) (New International Reader’s Version). Here is the same expression in 1 Corinthians: “… the things that are not {Gr. ta mh onta } … the things that are {Gr. ta onta} (1 Corinthians 1:28 NIV) “If you then, being {Gr. onteV -plural, datative} evil …” (Matthew 7:11 NASB) Here is another example of the proper translation: “How can a man be born, being {Gr. wn -- male gender, nominative case, singular, without the article “o”} old?” (John 3:4) Here is another example: “But neither Titus, who was with me, being {Gr. wn} a Greek …” (Galatians 2:3 KJV)
[11] More precisely, “faithfull to the maker of him.” It may also be rendered: “faithful to his maker.”
[12] Translated by the author. The Amplified Bible reads: “… as Moses was also faithful in the whole household [of God}.” (Hebrews 3:2 AB)
[13] Epiphanius, falsely accused the Jewish Christians: “They {the Jewish Christians} say that Christ was not begotten of God the Father, but created as one of the archangels ... that he rules over the angels and all the creatures of the Almighty …”Epiphanius, Panarion, 30.16,4-5. The Jewish Christians did not believe that God created Jesus as an archangel. This was the belief of the early Hellenistic Christians. They believed that Jesus was created by God as the Archangel, then took the form of a man, and after his death he became again the Archangel.
[14] The NIV rendered, “... fix your thoughts on Jesus, the apostle and high priest whom we confess. He was faithful to the one who appointed him ...” (Hebrews 3:1-2 NIV)
[15] The writer of Hebrews did not use the word “εποιησεν.”
[16] As for The Worldwide English New Testament translators, they basically ignored the wording of the Greek text and rendered the verse as follows, “He {Jesus} did what God sent him to do ...” (Hebrews 3:2 WEB)
[17] Thayer, J. H., ed., The New Thayer’s Greek-English Lexicon, Hendrickson Publishers, Peabody, MA, 1981, p. 524 column 2, and p. 525 column 2.
[18] The verbs “says” and “is” are missing (are implied), which is not uncommon in the Septuagint and the New Testament (especially in the letters of Paul). It was also not uncommon to omit the article before the noun. The Koine was a crude language, and more crude when used by non Greeks.
[19] Kurt Aland, Barbara Aland, Johannes Karavidopoulos, Matthew Black, Carlo M. Martini, and Bruce M. Metzger, The Greek New Testament, p. 742.
[20] The Septuagint differs from the Hebrew text. The Hebrew text reads: “{the psalmist says to King David} Your divine throne is everlasting.” (Psalms 45:7 TANAKH) The Jews considered the throne of King David as the throne of God: “Then Solomon sat on the throne of the LORD ...” (1 Chronicles 29:23 NRSV)
[21] Alfred Rahlfs, ed., Septuaginta, vol. 2, p. 47. Notice that in the English translations the psalm number is 45 instead of 44.
[22] They did not translate from the Hebrew text, which differs from the Septuagint. The TANAKH reads “Your divine throne is everlasting.” (Psalms 45:7 TANAKH) Notice that besides the difference in psalm numbers (number 44 in the Septuagint, number 45 in the TANAKH and the English Bibles), there is a difference in verse numbers (Psalms 45:6 in Septuagnint versus 45:7 in the Hebrew version). This discrepancy in the verse numbers between the TANAKH and the Septuagint (and the Christian Bibles) is due to the fact that the TANAKH considers the title of the psalm as verse number 1.

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