Hebrews 1:2

An Exegetical Study of Hebrews 1:2: The Eschatological Significance of ‘ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων’

This exegetical study of An Exegetical Study of Hebrews 1:2: The Eschatological Significance of ‘ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων‘ is based on a b-greek discussion from Saturday, October 30, 1999. The initial query focused on the precise meaning of the Greek phrase ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων in Hebrews 1:2, asking whether it signifies “on the last of these days” or “in the end of these days.” Further questions were raised regarding the possibility of ἔσχατος meaning “end” and the specific temporal reference of “these days” – whether it alludes to the present age or a different eschatological period.

The main exegetical issue under consideration is the accurate translation and theological implications of the introductory temporal clause in Hebrews 1:2. This involves several complex grammatical and contextual considerations: the function of the preposition ἐπί with the genitive, the apparent incongruity of number between the singular ἐσχάτου and the plural ἡμερῶν, the substantival versus adjectival role of ἔσχατος, and the eschatological significance of “these days” in the context of the book of Hebrews and broader biblical theology. Understanding this phrase is crucial for grasping the author’s argument concerning the unique and final revelation of God in His Son.

**Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις,
**ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ,** ὃν ἔθηκεν κληρονόμον πάντων,
δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν·

(Hebrews 1:1-2, Nestle 1904)

Key differences with SBLGNT (2010):

• The phrase **ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων** in Hebrews 1:2 presents no significant textual variants in modern critical editions such as the SBLGNT (2010), the Nestle-Aland 28th edition (NA28), or the earlier Nestle 1904. All these editions consistently read the singular **ἐσχάτου**.
• Historically, the Textus Receptus (TR) features the plural form **ἐσχάτων** (**ἐπ’ ἐσχάτων τῶν ἡμερῶν τούτων**), which reflects a different textual tradition, likely aiming for grammatical agreement with the plural noun **ἡμερῶν**. However, this reading is not supported by the earliest and most reliable manuscripts.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

Textual criticism of Hebrews 1:2, as reflected in the NA28 and other critical editions, strongly supports the reading **ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων** with the singular genitive **ἐσχάτου**. This stands in contrast to the **Textus Receptus**, which reads **ἐσχάτων** (plural). The preference for **ἐσχάτου** is based on superior manuscript evidence. This textual choice has significant grammatical and semantic implications, as it suggests a substantival rather than a purely adjectival use of **ἔσχατος**.

Lexicographical analysis (e.g., KITTEL, BDAG) sheds light on the components of this phrase. The preposition **ἐπί** with the genitive case (ἐπ’ ἐσχάτου) is frequently used in a temporal sense, denoting “at the time of,” “during,” or “in the period of.” The word **ἔσχατος** (ἔσχατου) is primarily an adjective meaning “last” or “extreme.” However, in the neuter singular and used substantivally (τὸ ἔσχατον), it can mean “the end,” “the last part,” or “the final stage.” This usage aligns with the Hebrew phrase בְּאַחֲרִית הַיָּמִים (bĕʾaḥărît hayyāmîm, “in the latter days” or “in the end of days”) found in the Septuagint (LXX) at places like Genesis 49:1 or Numbers 24:14, where a feminine noun meaning “last part” is used. Thus, the singular **ἐσχάτου** can be understood as a substantive, “at the end/last part,” rather than an adjective modifying “days.” The plural genitive **ἡμερῶν** (τῶν ἡμερῶν) refers to “days,” here understood as a period of time. The demonstrative pronoun **τούτων** (τούτων) refers to “these” days, clearly indicating the present era in which the author and his audience live, emphasizing proximity and contemporary relevance.

The preceding verse (Hebrews 1:1) employs the adverb **πάλαι** (“long ago,” “in ancient times”), setting up a deliberate rhetorical and theological contrast. God’s speaking in the past was “long ago” and “by the prophets,” whereas in the present, His speaking is “in these last days” and “in the Son.” This contrast is central to the author’s argument for the supremacy and finality of Christ’s revelation. Furthermore, the phrase **ἐν Υἱῷ** (ἐν Υἱῷ) is best understood as an instrumental dative, signifying “by means of a Son” or “through a Son,” rather than simply a locative dative “in a Son.” This highlights the Son as the ultimate agent of divine revelation. The term **αἰῶνας** (αἰῶνας), often translated as “worlds” or “ages,” refers to created cosmic eras or the created universe, underscoring the Son’s pre-eminence as the creator.

Translation Variants

The interpretation of **ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων** has yielded several translation approaches, each reflecting a nuance in grammatical understanding and theological emphasis. The primary grammatical debate centers on whether **ἐσχάτου** functions adjectivally (modifying **ἡμερῶν**) or substantivally (meaning “the end/last part”).

• “on the last of these days” or “in the end of these days”: This literal rendering, as initially proposed in the discussion, grapples directly with the phrase. The implication of “the last” points to a terminal phase, an eschatological period. If **ἔσχατος** is taken as a substantive, it clearly denotes “the end” or “the last part,” which then “belongs to” or is “of” these days. The use of **ἐπί** with the genitive naturally supports a temporal meaning, such as “at” or “in the time of.”

• “in these latter days” or “in these end-time days”: These idiomatic translations capture the eschatological sense more fluidly in English. They implicitly interpret **ἐσχάτου** as functioning akin to an adjective that characterizes **ἡμερῶν** as “last” or “latter.” While grammatically less precise concerning the singular **ἐσχάτου**, they accurately convey the overall temporal and theological meaning that God’s final revelation occurs in a decisive period.

• “at the last/end-time, the time consisting of these days” or “at the final (time), i.e., in these days”: This interpretation explicitly treats **ἐσχάτου** as a neuter singular substantive (“the end-time” or “the final period”) to which **τῶν ἡμερῶν τούτων** is appositional or further defines. This approach elegantly resolves the apparent grammatical disagreement in number and is supported by LXX parallels where a singular noun denoting “end” or “latter part” is used with a genitive of “days.” It highlights that the “end-time” is precisely “these present days.”

The demonstrative pronoun **τούτων** (“these”) is crucial for identifying the temporal reference. It anchors the “last days” to the current historical period of the author and audience, asserting that the eschatological era is not a distant future event but the present reality ushered in by Christ’s advent. This contrasts sharply with God’s past communication **πάλαι** (“long ago”) to the fathers **ἐν τοῖς προφήταις** (“in the prophets”), underscoring the qualitative shift and superiority of God’s final revelation **ἐν Υἱῷ** (“in the Son”). The phrase **ἐν Υἱῷ** itself, understood as an instrumental dative, emphasizes the Son as the direct and ultimate means of God’s communication, a more direct and personal medium than the prophets of old. The subsequent clause, **δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν**, reinforces the Son’s pre-eminence, establishing His role as the cosmic agent of creation, which further elevates the significance of His revelation.

Conclusions and Translation Suggestions

The analysis of Hebrews 1:2 reveals a sophisticated grammatical construction with profound theological implications. The favored reading **ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων** (with singular **ἐσχάτου**) is best understood by interpreting **ἐσχάτου** as a substantival neuter genitive meaning “at the last part” or “at the end.” This interpretation resolves the apparent lack of agreement in number with **ἡμερῶν** and aligns with ancient Greek usage, particularly as reflected in the LXX’s translation of Hebrew eschatological phrases. The phrase therefore delineates the definitive and final era of God’s redemptive activity, occurring in the contemporary period of the author and readers. This “end-time” is marked by God’s ultimate self-disclosure through His Son, contrasting sharply with prior, partial revelations through the prophets.

Based on this exegetical study, the following translation suggestions are offered:

1. “At the culmination of these days, he has spoken to us through a Son, whom he appointed heir of all things, and through whom he also made the ages.” This translation emphasizes the definitive, “culminating” nature of the current era, treating **ἐσχάτου** substantivally, and clearly renders **ἐν Υἱῷ** instrumentally.

2. “In this final period of days, God has spoken to us by the Son, whom he made inheritor of all, and by whom he also formed the universe.” This version prioritizes a more idiomatic flow in English while still retaining the eschatological sense of “final period” for **ἐσχάτου τῶν ἡμερῶν τούτων** and affirming the Son’s agency in creation and revelation.

3. “Indeed, at the end-time, the period comprising these very days, he has communicated to us through a Son, whom he established as heir of all, and through whom he created the worlds.” This suggestion provides a more explicit breakdown of the substantival understanding of **ἐσχάτου** and its relationship to “these days,” highlighting the immediacy and present reality of the eschatological revelation.