Below is the chiasmus structure of Hebrews 1, I found most of this structure online. The chiasmus matches are noted with colored text with and underline. All the text with gray or pink highlights are quotes of scriptures mostly the plasms. Below the chiasmus I’ve placed all the referenced scriptures. At page bottom I placed some AI text discussing the chiasmus and also how including the extended psalms extends the understanding of the chiasmus.
Hebrews 1
A) 1
God, who at sundry times and in divers manners spake in time past unto the
fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, (Jeremiah 10: 16)
B) by
whom also he made the worlds;
C) 3 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, (Psalms 79: 9) sat down on the right hand of the Majesty on high;
D) 4 Being made so much better than the angels,
as he hath by inheritance obtained a more
excellent name than they.
5 For unto which of the angels said he at any time,
E) Thou art my Son,
F) this day have I begotten thee? (Psalms 2: 7) And again,
F’) I will be to him a Father,
E’) and he shall be to me a Son?
(2 Samuel 7: 12)
D’) 6 And again, when he bringeth in the firstbegotten into the world, he saith,
And let all the angels of
God worship him. (Deuteronomy 32:43 Septuagint)
7 And of the angels
he saith, Who maketh
his angels spirits, and his ministers a
flame of fire. (Psalms 104: 4)
C’) 8 But unto the Son he saith, Thy throne, O God, is
for ever and ever:
a sceptre of righteousness
is the sceptre of thy kingdom.
9 Thou hast loved
righteousness,
and hated iniquity;
therefore God, even thy God, hath
anointed thee with the oil of gladness above thy fellows. (Psalms 45: 6)
B’) 10 And, Thou, Lord, in the
beginning hast laid the foundation of the earth; and the heavens are the works
of thine hands:
11 They shall perish; but thou remainest; and they all shall
wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed:
but thou art the same, and thy
years shall not fail. (Psalms 102:25-27)
A’) 13
But to which of the angels said he at any
time, Sit on my right hand,
until I make thine enemies thy footstool? (Psalms
110:
1)
14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
Jeremiah 10: 12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
16 The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The Lord of hosts is his name.
Psalms 79: 9
Help us, O God of our salvation, for the glory of thy name: and deliver us, and
purge away our sins, for thy name’s sake.
Psalms 2: 1 Why
do the heathen rage, and the people imagine a vain thing?
2 The kings of
the earth set themselves, and the rulers take counsel together, against the
Lord, and against his anointed, saying,
3 Let us break
their bands asunder, and cast away their cords from us.
4 He that
sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he
speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I
set my king upon my holy hill of Zion.
7 I will
declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten
thee.
8 Ask of me,
and I shall give thee the heathen for thine inheritance, and the uttermost
parts of the earth for thy possession.
9 Thou shalt
break them with a rod of iron; thou shalt dash them in pieces like a potter’s
vessel.
10 Be wise now
therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the
Lord with fear, and rejoice with trembling.
12 Kiss the
Son, lest he be angry, and ye perish from the way, when his wrath is kindled
but a little. Blessed are all they that put their trust in him.
1 Chronicles
17: 11 ¶ And it shall come to pass, when thy days be expired that thou must go
to be with thy fathers, that I will raise up thy seed after thee, which shall
be of thy sons; and I will establish his kingdom.
12 He shall
build me an house, and I will stablish his throne for ever.
13 I will be his
father, and he shall be my son: and I will not take my mercy away from
him, as I took it from him that was before thee:
14 But I will
settle him in mine house and in my kingdom for ever: and his throne shall be
established for evermore.
15 According to
all these words, and according to all this vision, so did Nathan speak unto
David.
2 Samuel 7: 12
¶ And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will
set up thy seed after thee, which shall proceed out of thy bowels, and I will
establish his kingdom.
13 He shall
build an house for my name, and I will stablish the throne of his kingdom for
ever.
14 I will be his
father, and he shall be my son. If he
commit iniquity, I will chasten him with the rod of men, and with the stripes
of the children of men:
15 But my mercy
shall not depart away from him, as I took it from Saul, whom I put away before
thee.
16 And thine
house and thy kingdom shall be established for ever before thee: thy throne
shall be established for ever.
17 According to
all these words, and according to all this vision, so did Nathan speak unto
David.
1 Chronicles
28: 6 And he said unto me, Solomon thy son, he shall build my house and my
courts: for I
have chosen him to be my son, and I will be his father.
7 Moreover I
will establish his kingdom for ever, if he be constant to do my commandments
and my judgments, as at this day.
Deuteronomy
32:43 (in the Greek Septuagint translation used by the early church, which
reads, "Let all the
angels of God worship him").
Psalm 148: 2 Praise ye him, all his angels: praise ye him, all his hosts.
Psalms 104: 4 Who maketh his angels spirits; his ministers a flaming fire:
The Meaning: This psalm verse shows that God’s authority extends to the spiritual world. He commands heavenly messengers (angels) and servants (ministers), making them as fast as the wind ("spirits") and as powerful as flashing lightning ("a flaming fire"). New Testament writers later quote this exact verse in Hebrews 1:7 to prove that while angels are merely servants who change forms at God's command, Jesus Christ is the permanent, unchangeable King.
Psalms 45: 6 Thy throne, O God, is
for ever and ever: the sceptre of thy kingdom is a right
sceptre.
7 Thou lovest righteousness, and hatest wickedness: therefore
God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Psalms 102: 25 Of old hast thou
laid the foundation of the earth: and the heavens are the work of thy hands.
26 They shall perish, but thou shalt
endure: yea, all of them shall wax old like a garment; as a vesture shalt thou
change them, and they shall be changed:
27 But thou art the same, and thy
years shall have no end.
Psalms 110: 1 The Lord said unto my Lord, Sit thou at my right hand, until I
make thine enemies thy footstool.
2 The Lord shall send the rod of
thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in
the day of thy power, in the beauties of holiness from the womb of the morning:
thou hast the dew of thy youth.
4 The Lord hath sworn, and will
not repent, Thou art a priest for ever after the order of Melchizedek.
5 The Lord at thy right hand
shall strike through kings in the day of his wrath.
6 He shall judge among the
heathen, he shall fill the places with the dead bodies; he shall wound the
heads over many countries.
7 He shall drink of the brook in
the way: therefore shall he lift up the head.
Here is a most remarkable chiasm made
up essentially of each single word of two OT quotations. The following uses a
literal word for word translation of the Greek text. Derived from https://www.academia.edu/9686371/Chiastic_Structures_in_Hebrews_A_Study_of_Form_and_Function_in_Biblical_Discourse.
A. (5) to which indeed did
He say ever of the angels
B. Son
C. of me
D. are
E. you
F. I today have begotten you
and again
F’. I will be to him for
Father
E’. and he
D’. will be
C’. to me
B’. for Son
A’. (6) when moreover again he brings
his firstborn into the world he says And let worship Him all the angels of God.
Note: The author states, “Psalm 2:7b forms the B-F components of this construction
and 1 Chr 17:13 and 2 Sam 7:14b (identical passages) form components F’-B’. In
other words, a single OT passage does not form the larger chiasmus but a
combination of the two quotations. This use of the OT quotations within this
chiastic structure is the first of many such uses in the book of Hebrews. It
seems as if the author uses the chiastic structure to highlight the OT
quotation … Components B-F speak directly to the Son using the second person
singular pronouns and inflections, while the components F’-B’ speak about the
Son in the third person singular.”
Psalms 45:
Note: a
suggestion for this psalm is that the first part refers to the King and the
second part to his bride. Each has three main thoughts which run in parallel.
A. Praise
to the King
1My heart overflows with a pleasing theme;
I address my verses to the king;
my tongue is like the pen of a ready scribe.
2You are the most handsome of the sons of men;
grace is poured upon your lips;
therefore God has blessed you forever.
B. Conquest of the King
3 Gird your sword on your thigh, O mighty one,
in your splendor and majesty!
4 In your majesty ride out victoriously
for the cause of truth and meekness and righteousness;
let your right hand teach you awesome deeds!
5 Your arrows are sharp in the heart of the king’s enemies;
the peoples fall under you.
C. Rulership of the King
6 Your throne, O God, is forever and ever.
The scepter of your kingdom is a scepter of
uprightness;
7 you have loved righteousness and hated wickedness.
Therefore God, your God, has anointed you
with the oil of gladness beyond your companions;
8 your robes are all fragrant with myrrh and aloes and cassia.
From ivory palaces stringed instruments make you glad;
9 daughters of kings are among your ladies of honor;
at your right hand stands the queen in gold of Ophir.
A’. Appeal
to the chosen Bride
10 Hear, O daughter, and consider, and incline your ear:
forget your people and your father’s house,
11 and the king will desire your beauty.
Since he is your lord, bow to him.
12 The people of Tyre will seek your favor with gifts,
the richest of the people.
B’. The Bride submits to the king
13 All glorious is the princess in her chamber,
with robes interwoven with gold.
14 In many-colored robes she is led to the king,
with her virgin companions following behind her.
15 With joy and gladness they are led along
as they enter the palace of the king.
C’. The Promise to the Bride –
mother of princes
16 In place of your fathers shall be your sons;
you will make them princes in all the earth.
17 I will cause your name to be remembered in all generations;
therefore nations will praise you forever and ever.
1a) Psa 45:1, The
composition of praise to the King;
1b) Psa
45:2-8, The glory of the mighty King;
1a) Psa 45:2, Grace poured upon the King’s lips;
1b) Psa 45:3-5, The King’s victory over His enemies;
central
axis) Psa 45:6, Your throne, O God, is forever and ever;
2b) Psa 45:7a, The King loves righteousness and hates wickedness;
2a) Psa 45:7b-8, The anointing oil of gladness poured upon the King’s garments.
central
axis) Psa 45:9, The King and Queen united;
2b) Psa
45:10-16, The beauty of the royal bride;
1a) Psa 45:10, Forget your father’s house;
1b) Psa 45:11a, The King will greatly desire your beauty;
central
axis) Psa 45:11b, Because He is your Lord, worship Him;
2b) Psa 45:12-15, The beauty of the bride in her robes;
2a) Psa 45:16, Instead of your fathers shall be your sons.
2a) Psa
45:17, The memory and praise of the King forever.
The central axis’ of the B pair themselves pair, and
reveal that this psalm is not just about an earthly king, but it is
prophetically proclaiming the glory of Messiah, the King of kings and Lord of
lords. It is the ekklesia, the assembly of the
believers, who are His royal bride!
I would just like to point out, that righteousness and joy
are not mutually exclusive characteristics. But because the King has loved
righteousness and hated wickedness, He was anointed with the oil of joy above
all His fellows. Righteousness and joy, like mercy and truth, often appear
together in the Scriptures and are sisters; they walk together holding hands.
You cannot desire one without desiring the other.
AI
A) God’s Final Word via the Son to Humans (vv. 1–2a)
·
Prophets spoke to the fathers; now the
Son speaks to us as the heir.
B) The Son as the Cosmic Creator (v. 2b)
·
“by whom also he made the worlds;”
C) Divine Status, Reflection of Glory, and Enthronement (v. 3)
·
The express image, upholding all
things, sitting down at the right hand of Majesty.
D) The Contrast: Son Inherits a Better Name Than Angels (vv.
4–5a)
·
“Being made so much better than the
angels... For unto which of the angels said he...”
E) The First Proclamation of Sonship (v. 5b)
·
“Thou art my Son,”
F) The Pivot / Center Point: Begetting (v. 5c)
·
“this day have I begotten thee? And
again,”
F’) The Father’s Relational Vow (v. 5d)
·
“I will be to him a Father,”
E’) The Second Proclamation of Sonship (v. 5e)
·
“and he shall be to me a Son?”
D’) Angels Ordered to Worship the Firstbegotten Son (vv. 6–7)
·
Angels are commanded to bow; they are
defined merely as changing winds and fire.
C’) The Divine Throne, Anointing, and Righteous Kingdom (vv. 8–9)
·
“Thy throne, O God, is for ever and
ever...” Anointed with the oil of gladness.
B’) The Unchanging Creator of Earth and Heavens (vv. 10–12)
·
“Thou, Lord, in the beginning hast laid
the foundation of the earth...” They perish, but you remain.
A-Extended / Climax) The Grand Recap and Final Verdict on Angels
(vv. 13–14)
·
o
Verse 13 (The Synthesis): “But
to which of the angels said he at any time, Sit on my right hand...”
·
o
Verse 14 (The Mirror to A): “Are
they not all ministering spirits, sent forth to minister for them who shall be
heirs of salvation?”
In ancient rhetorical
design, a writer would often use the final lines before a conclusion to weave previous themes together.
Verse 13 does not break the chiasmus; it acts as a majestic summary bracket: [1]
1.
It
loops back to D/D' by asking the rhetorical challenge one last time: "To which of the angels said he at any time..."
2.
It
loops back to C/C' by explicitly naming the destination: “Sit on my right hand...”
3.
It
drives directly into A' (Verse 14) by contrasting Christ's cosmic
rest with the busy, earth-bound reality of angels, who are sent down to serve
human "heirs of salvation"—mirroring the human "fathers" from Verse 1.
Question, if in the chiasmus we consider the
old testament verses with their associated surrounding text also including the
Septuagint and dead sea scrolls, does this change the meaning of the chiasmus? ,
answer, Yes, integrating the broader Old Testament context, the Septuagint
(LXX), and the Dead Sea Scrolls (DSS) radically deepens the meaning of the
chiasmus. It doesn't break the structure you mapped out; instead, it
reveals that the author of Hebrews didn't just pluck random, isolated verses to
build a mirror format. They were systematically dismantling the ancient "Divine
Council" worldview we discussed earlier to prove that Jesus has
permanently replaced it. [1, 2,
3]
By pulling in the broader contexts of those
specific quotes, the underlying message of your chiasmus completely shifts from
a standard "Jesus is better than angels" motif to a monumental cosmic
takeover.
1. The D / D’ Bracket: Dismantling the
Pantheon (Deuteronomy 32)
In your original structure, D and D'
serve as the contrast between the Son inheriting a better name and angels being
ordered to worship Him.
·
Without the DSS/LXX Context: It
looks like a simple command for angels to bow down to Jesus.
·
With the DSS/LXX Context (Deuteronomy
32:43): As we discovered, this verse originally commanded all
the lesser gods/sons of God (Elohim) in the Divine Council to bow down to
the supreme God. By taking that specific verse from the Septuagint/DSS layer and applying it directly to the
arrival of Jesus on Earth (D'), the author of Hebrews is making an
incredibly radical theological claim: The lesser territorial gods of the
ancient world are being formally ordered by the Father to abdicate their
authority and worship the Son. [1, 2,
3,
4,
5,
6]
2. The Center Axis (E–F–F’–E’): Royal
Kinship Over Ancient Precedents
The center of your chiasmus links Psalm
2:7 ("This day have I begotten thee") and 2 Samuel 7:14
("I will be to him a Father").
·
The Surrounding OT Context: If
you look at the surrounding text of 2 Samuel 7, this is God’s covenant promise
to King David regarding his physical lineage (historically applied first
to Solomon). Psalm 2 is an enthronement psalm for a literal, human Davidic king
ruling in Jerusalem. [1,
2]
·
The Meaning Change: By
anchoring the exact center pivot of the chiasmus in Davidic covenant poetry,
the author shifts the nature of ultimate authority. Angels are created out of
elemental forces (winds and fire, D'), but the Son's authority is based
on familial, legal covenant inheritance. The cosmic center of the
universe isn't a bureaucratic council of formless spirits; it is a relational
family kingdom. [1,
2,
3]
3. The C / C’ Bracket: The Shocking
Identification of the King as Yahweh
In C, the Son sits down at the right
hand of Majesty. In C', the author quotes Psalm 45:6–7 ("Thy
throne, O God, is for ever and ever"). [1,
2]
·
The Surrounding OT Context:
Psalm 45 was originally a secular wedding song written for a human king of
Israel marrying a foreign princess. Yet, the psalmist addresses this human king
as Elohim ("O God") because the king represents God’s justice
on earth.
·
The Meaning Change: By
using this specific verse in C', the author of Hebrews takes a
hyper-localized, human royal title and elevates it to its absolute, ultimate
scale. He reveals that the one sitting on the right hand (C) isn't just
an exalted human king or a high-ranking angel—He is the literal embodiment of
God on the throne. [1]
4. The B / B’ Bracket: The Creation Contrast
(Psalm 102)
Your B and B' brackets deal
with the creation of the worlds and the laying of the earth's foundations. B'
quotes Psalm 102:25–27. [1, 2]
·
The Surrounding OT Context:
Psalm 102 is a desperate prayer of an afflicted man crying out directly to Yahweh
(the covenant name of God). The Septuagint version of Psalm 102 explicitly
inserts the vocative address "O Lord".
·
The Meaning Change:
The Old Testament context of Psalm 102 is an unyielding praise of Yahweh's
eternal, unchangeable nature compared to the fragile universe. By putting these
exact words into the mouth of God the Father speaking to the Son (B'),
the chiasmus achieves its ultimate theological climax: The Father openly
addresses the Son as Yahweh, the unchangeable Creator of the heavens and the
earth. [1]
Summary: What the Chiasmus Actually
Communicates
When you view the chiasmus purely through
the surface text, it reads as a beautifully symmetrical poem about Jesus being
higher than angels. [1,
2]
But when you read it with
the Septuagint, Dead Sea Scrolls, and surrounding contexts
activated, the chiasmus becomes a grand cosmic court transcript. It
systematically walks the reader through a legal reality: The ancient cosmic
council has been dissolved (D/D'), the Davidic covenant has been
eternally fulfilled (E–F–F'–E'), and the human Son who suffered on earth
is none other than the eternal, unchangeable Yahweh Creator sitting on the
supreme throne of the cosmos (B/B' and C/C')
If the LDS theology of angles being either
pre-mortal spirit souls or post-mortal resurrected beings and also the concept
that Jesus though equal in one with God was also a literal pre-mortal spirit
son/soul. does this change the chiasmus when also viewed through the extended
old testament verses?
AI Mode reply for If the LDS theology of
angles being either pre-mortal spirit souls or post-mortal resurrected beings
and also the concept that Jesus though equal in one with God was also a literal
pre-mortal spirit son/soul. does this change the chiasmus when also viewed
through the extended old testament verses?
Yes, applying Latter-day Saint (LDS)
theology to this chiasmus dramatically reshapes its fundamental meaning.
In mainstream Christian theology, Hebrews
1 is read as an ontological proof that Jesus is a completely
different species of being than angels (Creator vs. created spirits).
However, when viewed through an LDS doctrinal lens alongside the ancient Septuagint/Dead
Sea Scrolls background, the chiasmus shifts from a contrast of species
to a narrative of familial progression, inheritance, and the cosmic Council
in Heaven.
Here is how the specific brackets of your
chiasmus change meaning when these two perspectives are merged:
1. The D / D’ Bracket: The Firstborn
Preeminent over His Siblings
·
The Text:
The contrast between the Son's superior name (D) and the command for angels
to worship Him (D').
·
The LXX/DSS Context: Deuteronomy
32:43 originally commanded all the "sons of God" (bene Elohim)
or lesser gods in the heavenly assembly to bow to the supreme power.
·
The LDS Shift: In
LDS theology,
angels are not a separate creation; they are the exact same
species as humans and Jesus—literal spirit children of Heavenly Father
at different stages of eternal progression (either pre-mortal spirits or
post-mortal resurrected/spirit beings).
·
The New Meaning:
When D' quotes the Septuagint's council language, the LDS reading views
this as the literal Pre-mortal Council in Heaven. The Father is
presenting His Firstborn Spirit Son (Jehovah/Jesus) to the rest of His spirit
children (the "angels" or "sons of God"). The bracket is no
longer about God exalting a divine being over formless alien entities; it is
the Father establishing Jesus as the rightful Heir and Leader over
all His spirit brothers and sisters.
2. The Center Axis (E–F–F’–E’): The
Legitimization of Birthright
·
·
The Text: "Thou
art my Son, this day have I begotten thee" (Psalm 2:7) and "I
will be to him a Father..." (2 Samuel 7:14).
·
The LDS Shift:
LDS theology heavily emphasizes Jesus' unique titles: He is the Firstborn
in the spirit, but also the Only Begotten in the flesh.
·
The New Meaning:
Placed at the dead center of the chiasmus, these verses become the ultimate
validation of divine birthright. In an ancient family, the firstborn son
inherited the right to rule and manage the father's estate. By centering the
chiasmus on begotten sonship, the structure highlights that Jesus'
authority over the "angels" is not an arbitrary promotion, but a
literal status of family birthright won through His perfect faithfulness in the
pre-mortal life.
3. The B / B’ Bracket: The Firstborn as
Executive Creator
·
·
The Text:
The Son making the worlds (B) and laying the foundations of the earth
and heavens (B').
·
The LDS Shift:
LDS doctrine separates the roles of Elohim (God the Father) and Jehovah (the
pre-mortal Jesus). Jehovah is the executive Creator who organized the
universe under the direction of the Father.
·
The New Meaning: In
standard theology, B and B' prove Jesus is God because
only God can create matter out of nothing. In an LDS reading, these brackets
map perfectly onto passages like Abraham 3 and Moses 1. It shows the Firstborn
Son taking the authority given to Him in the Council (D/D') and
physically executing the creation of "worlds without number" for the
rest of the family to inhabit and progress within.
4. The A / A’ Bracket: The Full Arch of the
Plan of Salvation
·
·
The Text:
God speaking to the human "fathers" via prophets (A) vs.
angels ministering to human "heirs of salvation" (A').
·
The LDS Shift:
Because LDS theology views angels and humans as the same family, angelic
ministry is highly personal—often involving deceased ancestors or righteous
spirits ministering to their mortal kin.
·
The New Meaning:
The A/A' outer bracket perfectly frames the LDS "Plan of
Happiness". The chiasmus loops from the top down: God sends revelations to
mortals on Earth (A), passes through the cosmic hierarchy of creation
and pre-mortal council rules (B, C, D, E, F), and closes by showing that
those heavenly spirits who did not take bodies (A') are actively sent
down to serve their mortal siblings who are currently fighting to inherit
eternal salvation.
Summary: The Ultimate Structural Realignment
Under this specific theological framework,
the chiasmus transforms from a rigid vertical hierarchy (God →Son→Angels→Humans)
into a dynamic, cyclical family organization chart. The symmetry of the
poem serves to show how the Firstborn Son left His position in the cosmic
Council, organized the physical worlds, achieved His mortal mission, and
returned to the right hand of the Father—all to ensure that His younger
siblings (the humans and ministering angels) can inherit the exact same
salvific glory