An Exegetical Analysis of Hebrews 2:10: Divine Agency, Purpose, and the Perfection of the Pioneer
This exegetical study of Hebrews 2:10 is based on a b-greek discussion from Thu Jul 29 07:01:46 EDT 1999. The initial inquiry sought clarification on the translation of Hebrews 2:10, particularly concerning the use of the preposition διά with both accusative and genitive cases. The contributor noted a perceived discrepancy in its usage, where διά + accusative typically means “for the sake of” and διά + genitive “through the agency of.” This distinction was thought to differentiate between God as the primary agent of creation and Jesus as the secondary agent, citing passages like John 1:3, 1:10, and Colossians 1:16. However, Hebrews 2:10 applies διά + genitive to God, which challenged this initial understanding, prompting a re-evaluation of the preposition’s semantic range.
The central exegetical challenge in Hebrews 2:10 revolves around accurately identifying the referents of the pronouns in the phrases δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα, and precisely delineating the semantic nuance of the preposition διά when construed with both the accusative and genitive cases in immediate succession, especially when applied to the same divine subject. Additionally, the grammatical function of the participle ἀγαγόντα and the transitivity of the infinitive τελειῶσαι present interpretive complexities crucial for understanding the verse’s theological thrust concerning God’s purpose and Christ’s role as the “pioneer of salvation.”
Greek text (Nestle 1904)
ἔπρεπεν γὰρ αὐτῷ, δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
Key differences with SBLGNT (2010):
- The Greek text of Hebrews 2:10 in Nestle 1904 is identical to that found in the SBL Greek New Testament (2010). No substantive variations impact the interpretation of this verse.
Textual Criticism (NA28) and Lexical Notes (BDAG)
The text of Hebrews 2:10 presents no significant textual variants in the major critical editions (e.g., NA28, UBS5), indicating a high degree of textual stability for this verse. The interpretive complexities lie in grammatical analysis and theological implication rather than textual uncertainty.
Lexical notes provide crucial insights:
- διά (diá): This preposition is central to the verse’s interpretation.
- With the accusative case (δι’ ὃν): BDAG indicates senses such as “because of,” “on account of,” or “for the sake of.” It often denotes the *reason* or *purpose* behind an action or state.
- With the genitive case (δι’ οὗ, διὰ παθημάτων): BDAG lists meanings like “through,” “by means of,” indicating *agency* or *instrumentality*.
- The juxtaposition of both cases with the same referent emphasizes the comprehensive involvement of the divine subject as both the ultimate cause/purpose and the effective agent.
- ἔπρεπεν (éprepen): Imperfect active indicative of πρέπω, meaning “it was fitting,” “it was proper,” or “it was appropriate.” It conveys a sense of divine suitability or necessity.
- αὐτῷ (autō): Dative singular of the pronoun αὐτός. In this context, given the preceding reference to God in 2:9 (χάριτι θεοῦ), it refers to God the Father. It is a dative of interest or advantage: “for him,” “to him.”
- τελειῶσαι (teleiōsai): Aorist active infinitive of τελειόω. BDAG defines this verb as “to make perfect,” “to bring to an end,” “to complete,” or “to bring to maturity.” Critically, its active voice signifies a transitive action: God *makes* someone perfect, rather than someone *comes* to perfection (which would typically be expressed by a middle/reflexive voice). The object of this action is “the pioneer of their salvation.”
- ἀγαγόντα (agagónta): Accusative masculine singular aorist active participle of ἀγω, “to lead,” “to bring.” This circumstantial participle modifies τὸν ἀρχηγὸν, indicating an action antecedent or concomitant to the main infinitive action, e.g., “having led” or “when he had led.”
- ἀρχηγός (archēgos): BDAG defines this term as “leader,” “pioneer,” “founder,” “originator,” or “author.” In this context, it clearly refers to Jesus Christ.
- σωτηρίας (sōtērias): Genitive singular of σωτηρία, “salvation.”
- παθημάτων (pathēmatōn): Genitive plural of πάθημα, “sufferings,” “experiences,” or “trials.” The phrase διὰ παθημάτων indicates the means by which the perfecting occurs.
Translation Variants and Grammatical & Rhetorical Analysis
The grammatical structure of Hebrews 2:10 is an accusative-infinitive construction, which functions as the content of what “was fitting” (ἔπρεπεν). The overall sentence structure is: “It was fitting for Him (God) to perfect (τελειῶσαι) the pioneer of their salvation (Jesus) through sufferings, when he (Jesus) had brought many sons to glory.”
1. The Referent of “Him” (αὐτῷ) and the Phrases δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα: The dative pronoun αὐτῷ “for him” unambiguously refers to God the Father, based on the immediate context of 2:9, which concludes with χάριτι θεοῦ (“by the grace of God”). The subsequent relative pronouns ὃν (“for whom”) and οὗ (“through whom”) also refer to God the Father. This interpretation is crucial because it establishes God as the ultimate source and purpose of all things, in whom all things find their being and through whom all things are effected. The rhetorical effect of juxtaposing δι’ ὃν (purpose/reason) and δι’ οὗ (agency/means) is to emphasize God’s comprehensive sovereignty: He is both the ultimate goal *for* which all things exist and the ultimate agent *through whom* all things come into being and are sustained. This militates against an interpretation that rigidly distinguishes between primary and secondary agency solely based on the case of διά in this specific context, as initially speculated in the discussion.
2. The Grammatical Function of ἀγαγόντα: The participle ἀγαγόντα (“having brought”) is in the accusative case because it modifies τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν (“the pioneer of their salvation”), which is the accusative subject of the infinitive τελειῶσαι. This is a common construction in Greek where the subject of an infinitive is in the accusative. The participle is circumstantial, indicating an action that precedes or accompanies the main verbal idea of “to perfect.” Thus, it describes a condition or an action completed by the pioneer *before* or *in the process of* being perfected. The phrase πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα describes Jesus’s role in bringing humanity into glory, a prerequisite or concurrent aspect of his own perfection.
3. The Transitivity of τελειῶσαι: The infinitive τελειῶσαι is active and transitive, meaning “to make perfect” or “to bring to completion.” This implies that God *acts upon* the pioneer of salvation (Jesus) to perfect him. This stands in contrast to an intransitive reading, “to come to fulfillment,” which would require a middle or reflexive voice (e.g., τελειωθῆναι). The theological implication is significant: God, for whom and through whom all things exist, deemed it appropriate to bring Jesus, the pioneer of salvation, to his ultimate completion or qualification through the experience of suffering. This “perfection” does not imply moral deficiency in Jesus but rather his full qualification for his redemptive role as high priest and savior through his obedient suffering.
Conclusions and Translation Suggestions
Hebrews 2:10 underscores the profound theological truth that God, as the ultimate Creator and Sustainer, orchestrates salvation through the perfection of Jesus Christ. It was fitting for God to bring Jesus, the pioneer of salvation who leads many children to glory, to his designated completion and qualification through the path of suffering. The use of διά with both cases concerning God emphasizes His absolute sovereignty in both purpose and execution. The passage highlights the divine initiative in Christ’s salvific work and the necessity of suffering for His ultimate qualification as the perfect High Priest.
Here are three suggested translations that aim to capture these nuances:
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“For it was fitting for Him, for whose sake and through whom all things exist, in bringing many sons to glory, to perfect the pioneer of their salvation through sufferings.”
This translation emphasizes God’s dual role as ultimate purpose and effective agent, maintaining the active voice of “to perfect” with Jesus as the object. -
“Indeed, it was appropriate for God—the One for whom and by whom all things are—that He should bring to completion, through sufferings, the author of their salvation who leads many sons to glory.”
This version clarifies the referent as God explicitly and uses “bring to completion” for τελειῶσαι, highlighting Jesus’s role as “author” and His action of leading sons to glory. -
“For it was suitable for Him, the One on account of whom and by means of whom all things exist, to make perfect through suffering the initiator of their salvation, who was leading many children into glory.”
This translation uses alternative phrasing for διά and ἀρχηγός, and uses the progressive aspect for the participle “was leading” to imply a continuous action in relation to Jesus’s perfecting.