Or a better way enter into you're closet/skull/temple and learn directly from the source you came from instead of second and third hand sources claiming to be the way.
Hi Zeke, good to see you, friend.
For unto 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? And again, when he bringeth in the firstbegotten [prōtotokos] into the world, he saith, And let all the angels of God worship him. - Hebrews 1:5-6
But unto the Son God saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. - Hebrews 1:8
Before one may understand the quote from the Septuagint version of Deuteronomy 32:43, (which you have quoted being quoted in Hebrews 1:6), the same must first understand some of the background information written within the grand opening lines of the Epistle to the Hebrews.
The famous complaint of a scribe in the margin of Codex Vaticanus at Hebrews 1:3 reads:
"αμαθεστατε και κακε, αφες τον παλαιον, μη μεταποιει"
"Fool and knave, can't you leave the old reading alone and not alter it!"
http://textus-receptus.com/wiki/Hebrews_1:3
Codex Vaticanus in Hebrews 1:3 originally contained φανερων instead of φερων, and it still does because it was corrected back to the original reading by the scribe who made the complaint.
Hebrews 1:3 Codex Vaticanus : φανερων : revealing : manifesting (to make manifest).
The fact that φανερων is found in one of the four most important Codices to Christianity, and in light of the comments made by the scribe in the margin, (showing that the text was in the process of being altered from its original reading by heretics), these things may significantly change the original meaning of the text, (the difference between φανερων and φερων is nothing more than the deletion of two letters in the middle of the word). Rather than "bearing up all things by the word of his
own power", the Son is stated to be "making manifest all things concerning the word of His power", (the word, whether rhema or logos, belongs to the Father and is power coming ultimately only from the Father), which is exactly what we see Messiah doing all throughout the Gospel record during his ministry, that is, making manifest (phaneron) all things concerning the word of the power of the Father; things even hidden from the foundation of the world, (Matthew 13:35). When it comes to φερω it does not necessarily mean in this instance what most Christians perceive it to mean. Most normally take this passage, because of how it is generally rendered according to a Trinitarian bias, as if they imagine Atlas the Greek God-Man holding up the whole world upon his shoulders, bearing up or carrying the whole world, but in this case they imagine their own version of the God-Man holding up the whole universe by his own power. However, if that were truly the intent, then the author should have more likely used βασταζω, (bastazo). A good example of how this word is used in this sense may be found in Mark 14:13, which says, "And he sent forth two of his disciples, and said to them, Go into the city, and there shall meet you a man bearing (βασταζων) a pitcher of water: follow him", and that is because it is used in the sense of bearing up or carrying.
In addition to these several issues, as previously stated, the author makes it clear that the Prophets in the opening remarks are what he primarily means when the word for messengers is used, that is, αγγελος. But even though αγγελος is employed, and even though it is likely used so as to include all principalities and powers, (because they all fall under the headship of Messiah), still yet the primary meaning from the context is not "angels" in the sense of angelic beings but rather the messengers which are the Prophets. This is shown by way of the length of the opening statement. The way it is laid out in the original language shows that the entire first four or five verses are actually all one grand opening statement. This is evident in most English translations when the verse numbers are removed. Even in the most popular KJV, if we remove the verse numbering, we see that there is no period until the end of verse four:
Hebrews 1:1-4 KJV (without versification caps and verse numbering)
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
This is actually all one grand opening statement without a period until the end of verse four or possibly not even until the end of verse five. That means that in the same breath the author equates the Prophets with the messengers that he speaks of in the final line quoted above, (verse four). The statement therefore does not intend angels or angelic beings but rather the messengers in the sense of the Prophets; the same of whom the author previously spoke in the same breath. By rendering αγγελος here as "angels" the reader is immediately disconnected from the opening line and put into an incorrect mindset or frame of mind, that is, the mindset of dreams, and dream visions, and ethereal angelic beings which are the stuff of dreams and visions. It is subterfuge and obfuscation because the author speaks not of those things but rather of the Prophets. Otherwise where does the Father ever even speak to the angels in the commonly accepted version of the Christian canon? The Father does not ever speak to the angels except in other places, such as the book of Enoch, which is not accepted in the common Christian canon. Thus in the Christian canon the Father never even speaks to the angels to begin with so the statement of the author of Hebrews is without any impact and essentially made void because the style of Hebrew idiom in this teaching is disconnected and generally not even recognized. Even in the book of Daniel we never read of the Father actually speaking to either Michael or Gabriel. How then does the question from the author of Hebrews even have any bearing on anything? But if he speaks of the Prophets then we know what he means because the Father spoke many times and many ways to, in, and through the Prophets, for example, "And YHWH spoke unto Mosheh, saying", and so on and so on with most all of the other messengers, that is to say, the Prophets in this context.
Hebrews 1:1-5
[1] πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω [2] ον εθηκεν κληρονομον παντων δι ου και εποιησεν τους αιωνας [3] ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων | φανερων | τε τα παντα τω ρηματι της δυναμεως αυτου καθαρισμον των αμαρτιων ποιησαμενος εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις [4] τοσουτω κρειττων γενομενος των αγγελων οσω διαφορωτερον παρ αυτους κεκληρονομηκεν ονομα [5] τινι γαρ ειπεν ποτε των αγγελων υιος μου ει συ εγω σημερον γεγεννηκα σε και παλιν εγω εσομαι αυτω εις πατερα και αυτος εσται μοι εις υιον.
Hebrews 1:1-5
Elohim, having spoken of old time in many portions and many ways to the fathers in the prophets, has in these last days spoken to us in a Son, whom He has appointed heir of all things, through whom He also acted out the ages; who being the brightness of His glory and the express image of His essence, bearing | manifesting | all things concerning the word of His power, and having made a cleansing of sins, sat down on the right hand of the Majesty on high; becoming so much better than the messenger-prophets, inasmuch as he has inherited a more excellent name than they: for unto which of the messenger-prophets said He ever, You are My Son, this day have I begotten you? and again, I shall be unto him for a Father, and he shall be unto Me for a Son?
With these things as background I will answer in another post to your quote from Heb 1:6 and Deut 32:43 (LXX).
