1:1 {God} (\ho theos\). This Epistle begins like Genesis and the
Fourth Gospel with God, who is the Author of the old revelation
in the prophets and of the new in his Son. Verses #1-3 are a
_proemium_ (Delitzsch) or introduction to the whole Epistle. The
periodic structure of the sentence (#1-4) reminds one of #Lu
1:1-4, Ro 1:1-7, 1Jo 1:1-4. The sentence could have concluded
with \en huiÏi\ in verse #2, but by means of three relatives
(\hon, di' hou, hos\) the author presents the Son as "the exact
counterpart of God" (Moffatt). {Of old time} (\palai\). "Long
ago" as in #Mt 11:21. {Having spoken} (\lalýsas\). First aorist
active participle of \laleÏ\, originally chattering of birds,
then used of the highest form of speech as here. {Unto the
fathers} (\tois patrasin\). Dative case. The Old Testament
worthies in general without "our" or "your" as in #Joh 6:58;
7:22; Ro 9:5. {In the prophets} (\en tois prophýtais\). As the
quickening power of their life (Westcott). So #4:7. {By divers
portions} (\polumerÏs\). "In many portions." Adverb from late
adjective \polumerýs\ (in papyri), both in _Vettius Valens_, here
only in N.T., but in Wisdom 7:22 and Josephus (_Ant_. VIII, 3,
9). The Old Testament revelation came at different times and in
various stages, a progressive revelation of God to men. {In
divers manners} (\polutropÏs\). "In many ways." Adverb from old
adjective \polutropos\, in Philo, only here in N.T. The two
adverbs together are "a sonorous hendiadys for 'variously'"
(Moffatt) as Chrysostom (\diaphorÏs\). God spoke by dream, by
direct voice, by signs, in different ways to different men
(Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

1:2 {At the end of these days} (\ep' eschatou tÏn hýmerÏn
toutÏn\). In contrast with \palai\ above. {Hath spoken}
(\elalýsen\). First aorist indicative of \laleÏ\, the same verb
as above, "did speak" in a final and full revelation. {In his
Son} (\en huiÏi\). In sharp contrast to \en tois prophýtais\.
"The Old Testament slopes upward to Christ" (J. R. Sampey). No
article or pronoun here with the preposition \en\, giving the
absolute sense of "Son." Here the idea is not merely what Jesus
said, but what he is (Dods), God's Son who reveals the Father
(#Joh 1:18). "The revelation was a _son-revelation_" (Vincent).
{Hath appointed} (\ethýken\). First aorist (kappa aorist) active
of \tithými\, a timeless aorist. {Heir of all things}
(\klýronomon pantÏn\). See #Mr 12:6 for \ho klýronomos\ in
Christ's parable, perhaps an allusion here to this parable
(Moffatt). The idea of sonship easily passes into that of
heirship (#Ga 4:7; Ro 8:17). See the claim of Christ in #Mt
11:27; 28:18 even before the Ascension. {Through whom} (\di'
hou\). The Son as Heir is also the Intermediate Agent (\dia\) in
the work of creation as we have it in #Col 1:16f.; Joh 1:3. {The
worlds} (\tous aiÏnas\). "The ages" (_secula_, Vulgate). See
#11:3 also where \tous aiÏnas=ton kosmon\ (the world) or the
universe like \ta panta\ (the all things) in #1:3; Ro 11:36; Col
1:16. The original sense of \aiÏn\ (from \aei\, always) occurs
in #Heb 5:20, but here "by metonomy of the container for the
contained" (Thayer) for "the worlds" (the universe) as in LXX,
Philo, Josephus.

1:3 {Being} (\Ïn\). Absolute and timeless existence (present
active participle of \eimi\) in contrast with \genomenos\ in
verse #4 like \ýn\ in #Joh 1:1 (in contrast with \egeneto\ in
#1:14) and like \huparchÏn\ and \genomenos\ in #Php 2:6f. {The
effulgence of his glory} (\apaugasma týs doxýs\). The word
\apaugasma\, late substantive from \apaugazÏ\, to emit brightness
(\augý, augazÏ\ in #2Co 4:4), here only in the N.T., but in
Wisdom 7:26 and in Philo. It can mean either reflected
brightness, refulgence (Calvin, Thayer) or effulgence (ray from
an original light body) as the Greek fathers hold. Both senses
are true of Christ in his relation to God as Jesus shows in plain
language in #Joh 12:45; 14:9. "The writer is using metaphors
which had already been applied to Wisdom and the Logos"
(Moffatt). The meaning "effulgence" suits the context better,
though it gives the idea of eternal generation of the Son (#Joh
1:1), the term Father applied to God necessarily involving Son.
See this same metaphor in #2Co 4:6. {The very image of his
substance} (\charaktýr týs hupostaseÏs\). \Charaktýr\ is an old
word from \charassÏ\, to cut, to scratch, to mark. It first was
the agent (note ending \=týr\) or tool that did the marking, then
the mark or impress made, the exact reproduction, a meaning
clearly expressed by \charagma\ (#Ac 17:29; Re 13:16f.).
Menander had already used (Moffatt) \charaktýr\ in the sense of
our "character." The word occurs in the inscriptions for "person"
as well as for "exact reproduction" of a person. The word
\hupostasis\ for the being or essence of God "is a philosophical
rather than a religious term" (Moffatt). Etymologically it is the
sediment or foundation under a building (for instance). In #11:1
\hypostasis\ is like the "title-deed" idea found in the papyri.
Athanasius rightly used #Heb 1:1-4 in his controversy with
Arius. Paul in #Php 2:5-11 pictures the real and eternal deity
of Christ free from the philosophical language here employed. But
even Paul's simpler phrase \morphý theou\ (the form of God) has
difficulties of its own. The use of \Logos\ in #Joh 1:1-18 is
parallel to #Heb 1:1-4. {And upholding} (\pherÏn te\). Present
active participle of \pherÏ\ closely connected with \Ïn\ (being)
by \te\ and like #Col 1:17 in idea. The newer science as
expounded by Eddington and Jeans is in harmony with the spiritual
and personal conception of creation here presented. {By the word
of his power} (\tÏi rýmati týs dunameÏs autou\). Instrumental
case of \rýma\ (word). See #11:3 for \rýmati theou\ (by the word
of God) as the explanation of creation like Genesis, but here
\autou\ refers to God's Son as in #1:2. {Purification of sins}
(\katharismon tÏn hamartiÏn\). \Katharismos\ is from \katharizÏ\,
to cleanse (#Mt 8:3; Heb 9:14), here only in Hebrews, but in
same sense of cleansing from sins, #2Pe 1:9; Job 7:21. Note
middle participle \poiýsamenos\ like \heuramenos\ in #9:12. This
is the first mention of the priestly work of Christ, the keynote
of this Epistle. {Sat down} (\ekathisen\). First aorist active of
\kathizÏ\, "took his seat," a formal and dignified act. {Of the
Majesty on high} (\týs megalosunýs en hupsýlois\). Late word from
\megas\, only in LXX (#De 32:3; 2Sa 7:23, etc.), Aristeas, #Heb
1:3; 8:1; Jude 1:25. Christ resumed his original dignity and
glory (#Joh 17:5). The phrase \en hupsýlois\ occurs in the
Psalms (#Ps 93:4), here only in N.T., elsewhere \en hupsistois\
in the highest (#Mt 21:9; Lu 2:14) or \en tois epouraniois\ in
the heavenlies (#Eph 1:3,20). Jesus is here pictured as King
(Prophet and Priest also) Messiah seated at the right hand of
God.

1:4 {Having become} (\genomenos\). Second aorist middle
participle of \ginomai\. In contrast with on in verse #3. {By so
much} (\tosoutÏi\). Instrumental case of \tosoutos\ correlative
with \hosÏi\ (as) with comparative in both clauses (\kreittÏn\,
better, comparative of \kratus\, \diaphorÏteron\, more excellent,
comparative of \diaphoros\). {Than the angels} (\tÏn aggelÏn\).
Ablative of comparison after \kreittÏn\, as often. {Than they}
(\par' autous\). Instead of the ablative \autÏn\ here the
preposition \para\ (along, by the side of) with the accusative
occurs, another common idiom as in #3:3; 9:23. \Diaphoros\ only
in Hebrews in N.T. except #Ro 12:6. {Hath inherited}
(\keklýronomýken\). Perfect active indicative of \klýronomeÏ\
(from \klýronomos\, heir, verse #2), and still inherits it, the
name (\onoma\, oriental sense of rank) of "Son" which is superior
to prophets as already shown (#1:2) and also to angels
(#1:4-2:18) as he now proceeds to prove. Jesus is superior to
angels as God's Son, his deity (#1:4-2:4). The author proves it
from Scripture (#1:4-14).

1:5 {Unto which} (\Tini\). "To which individual angel." As a
class angels are called sons of God (Elohim) (#Ps 29:1), but no
single angel is called God's Son like the Messiah in #Ps 2:7.
Dods takes "have I begotten thee" (\gegennýka se\, perfect active
indicative of \gennaÏ\) to refer to the resurrection and
ascension while others refer it to the incarnation. {And again}
(\kai palin\). This quotation is from #2Sa 7:14. Note the use of
\eis\ in the predicate with the sense of "as" like the Hebrew
(LXX idiom), not preserved in the English. See #Mt 19:5; Lu
2:34. Like Old English "to" or "for." See #2Co 6:18; Re 21:7
for the same passage applied to relation between God and
Christians while here it is treated as Messianic.

1:6 {And when he again bringeth in} (\hotan de palin eisagagýi\).
Indefinite temporal clause with \hotan\ and second aorist active
subjunctive of \eisagÏ\. If \palin\ is taken with \eisagagýi\,
the reference is to the Second Coming as in #9:28. If \palin\
merely introduces another quotation (#Ps 97:7) parallel to \kai
palin\ in verse #5, the reference is to the incarnation when the
angels did worship the Child Jesus (#Lu 2:13f.). There is no way
to decide certainly about it. {The first-born} (\ton
prÏtotokon\). See #Ps 89:28. For this compound adjective applied
to Christ in relation to the universe see #Col 1:15, to other
men, #Ro 8:29; Col 1:18, to the other children of Mary, #Lu
2:7; here it is used absolutely. {The world} (\týn oikoumenýn\).
"The inhabited earth." See #Ac 17:6. {Let worship}
(\proskunýsatÏsan\). Imperative first aorist active third plural
of \proskuneÏ\, here in the full sense of worship, not mere
reverence or courtesy. This quotation is from the LXX of #De
32:43, but is not in the Hebrew, though most of the LXX MSS.
(except F) have \huioi theou\, but the substance does occur also
in #Ps 97:7 with \hoi aggeloi autou\.

1:7 {Of the angels} (\pros tous aggelous\). "With reference to"
(\pros\) as in #Lu 20:9. So "of the Son" in verse #8. Note
\men\ here and \de\ in verse #8 in carefully balanced contrast.
The quotation is from #Ps 104:4. {Winds} (\pneumata\). "Spirits"
the word also means. The meaning (note article with \aggelous\,
not with \pneumata\) apparently is one that can reduce angels to
the elemental forces of wind and fire (Moffatt). {A flame of
fire} (\puros phloga\). Predicate accusative of \phlox\, old
word, in N.T. only here and #Lu 16:24. Lunemann holds that the
Hebrew here is wrongly rendered and means that God makes the wind
his messengers (not angels) and flaming fire his servants. That
is all true, but that is not the point of this passage. Preachers
also are sometimes like a wind-storm or a fire.

1:8 {O God} (\ho theos\). This quotation (the fifth) is from #Ps
45:7f. A Hebrew nuptial ode (\epithalamium\) for a king treated
here as Messianic. It is not certain whether \ho theos\ is here
the vocative (address with the nominative form as in #Joh 20:28
with the Messiah termed \theos\ as is possible, #Joh 1:18) or
\ho theos\ is nominative (subject or predicate) with \estin\ (is)
understood: "God is thy throne" or "Thy throne is God." Either
makes good sense. {Sceptre} (\rabdos\). Old word for
walking-stick, staff (#Heb 11:21).

1:9 {Hath anointed thee} (\echrisen se\). First aorist active
indicative of \chriÏ\, to anoint, from which verb the verbal
\Christos\ (Anointed One) comes. See Christ's use of \echrisen\
in #Lu 4:18 from #Isa 66:1. {With the oil of gladness} (\elaion
agalliaseÏs\). Accusative case with \echrisen\ (second accusative
besides \se\). Perhaps the festive anointing on occasions of joy
(#12:2). See #Lu 1:44. {Fellows} (\metochous\). Old word from
\metechÏ\, partners, sharers, in N.T. only in Hebrews save #Lu
5:7. Note \para\ with accusative here, beside, beyond, above (by
comparison, extending beyond).

1:10 {Lord} (\Kurie\). In the LXX, not in the Hebrew. Quotation
(the sixth) from #Ps 102:26-28 through verses #10-12. Note
emphatic position of \su\ here at the beginning as in verses
#11-12 (\su de\). This Messianic Psalm pictures the Son in his
Creative work and in his final triumph. {Hast laid the
foundation} (\ethemeliÏsas\). First aorist active of \themelioÏ\,
old verb from \themelios\ (foundation) for which see #Col 1:23.

1:11 {They} (\autoi\). The heavens (\ouranoi\). {Shall perish}
(\apolountai\). Future middle of \apollumi\. Modern scientists no
longer postulate the eternal existence of the heavenly bodies.
{But thou continuest} (\su de diameneis\). This is what matters
most, the eternal existence of God's Son as Creator and Preserver
of the universe (#Joh 1:1-3; Col 1:14ff.). {Shall wax old}
(\palaiÏthýsontai\). First future passive indicative of
\palaioÏ\, from \palaios\, for which see #Lu 12:33; Heb 8:13.

1:12 {A mantle} (\peribolaion\). Old word for covering from
\pariballÏ\, to fling around, as a veil in #1Co 11:15, nowhere
else in N.T. {Shalt thou roll up} (\helixeis\). Future active of
\helissÏ\, late form for \heilissÏ\, in N.T. only here and #Re
6:14, to fold together. {As a garment} (\hÏs himation\). LXX
repeats from #11. {They shall be changed} (\allagýsontai\).
Second future passive of \allassÏ\, old verb, to change. {Shall
not fail} (\ouk ekleipsousin\). Future active of \ekleipÏ\, to
leave out, to fail, used of the sun in #Lu 23:45. "Nature is at
his mercy, not he at nature's" (Moffatt).

1:13 {Hath he said} (\eirýken\). Perfect active common use of the
perfect for permanent record. This seventh quotation is proof of
the Son's superiority as the Son of God (his deity) to angels and
is from #Ps 110:1, a Messianic Psalm frequently quoted in
Hebrews. {Sit thou} (\kathou\). Second person singular imperative
middle of \kathýmai\, to sit, for the longer form \kathýso\, as
in #Mt 22:44; Jas 2:3. {On my right hand} (\ek dexiÏn mou\).
"From my right." See #1:3 for \en dexiŠi\ "at the right hand."
{Till I make} (\heÏs an thÏ\). Indefinite temporal clause about
the future with \heÏs\ and the second aorist active subjunctive
of \tithými\ with \an\ (often not used), a regular and common
idiom. Quoted also in #Lu 20:43. For the pleonasm in \hupodion\
and \tÏn podÏn\ (objective genitive) see #Mt 5:35.

1:14 {Ministering spirits} (\leitourgika pneumata\). Thayer says
that \leitourgikos\ was not found in profane authors, but it
occurs in the papyri for "work tax" (money in place of service)
and for religious service also. The word is made from
\leitourgia\ (#Lu 1:23; Heb 8:6; 9:21). {Sent forth}
(\apostellomena\). Present passive participle of \apostellÏ\,
sent forth repeatedly, from time to time as occasion requires.
{For the sake of} (\dia\). With the accusative, the usual causal
meaning of \dia\. {That shall inherit} (\tous mellontas
klýronomein\). "That are going to inherit," common idiom of
\mellÏ\ (present active participle) with the infinitive (present
active here), "destined to inherit" (#Mt 11:14). {Salvation}
(\sÏtýrian\). Here used of the final salvation in its
consummation. Only here in the N.T. do we have "inherent
salvation," but see #6:12; 12:17. We do not have here the
doctrine of special guardian angels for each of us, but simply
the fact that angels are used for our good. "And if so, may we
not be aided, inspired, guided by a cloud of witnesses--not
witnesses only, but helpers, agents like ourselves of the
immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan.,
1903, p. 223).