Heb 1:3 | RWP | e4.org | Being ( ων ). Absolute and timeless existence (present active participle of ειμ ) in contrast with γενομενος in verse like ην in (in contrast with εγενετο in ) and like υπαρχων and γενομενος in . The effulgence of his glory ( απαυγασμα της δοξης ). The word απαυγασμα , late substantive from απαυγαζω , to emit brightness ( αυγη, αυγαζω in ), 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 ; . "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 ( ), the term Father applied to God necessarily involving Son. See this same metaphor in . The very image of his substance ( χαρακτηρ της υποστασεως ). Χαρακτηρ is an old word from χαρασσω , to cut, to scratch, to mark. It first was the agent (note ending =τηρ ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαραγμα ( ; .). Menander had already used (Moffatt) χαρακτηρ 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 υποστασις 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 ψποστασις is like the "title-deed" idea found in the papyri. Athanasius rightly used in his controversy with Arius. Paul in pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase μορφη θεου (the form of God) has difficulties of its own. The use of Λογος in is parallel to . And upholding ( φερων τε ). Present active participle of φερω closely connected with ων (being) by τε and like 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 ( τω ρηματ της δυναμεως αυτου ). Instrumental case of ρημα (word). See for ρηματ θεου (by the word of God) as the explanation of creation like Genesis, but here αυτου refers to God's Son as in . Purification of sins ( καθαρισμον των αμαρτιων ). Καθαρισμος is from καθαριζω , to cleanse ( ; ), here only in Hebrews, but in same sense of cleansing from sins, ; . Note middle participle ποιησαμενος like ευραμενος in . This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down ( εκαθισεν ). First aorist active of καθιζω , "took his seat," a formal and dignified act. Of the Majesty on high ( της μεγαλοσυνης εν υψηλοις ). Late word from μεγας , only in LXX ( ; , etc.), Aristeas, ; ; . Christ resumed his original dignity and glory ( ). The phrase εν υψηλοις occurs in the Psalms ( ), here only in N.T., elsewhere εν υψιστοις in the highest ( ; ) or εν τοις επουρανιοις in the heavenlies ( , ). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

‏ Hebrews 1:3

Being ( ων ). Absolute and timeless existence (present active participle of ειμ ) in contrast with γενομενος in verse 4 like ην in Joh 1:1 (in contrast with εγενετο in 1:14) and like υπαρχων and γενομενος in Php 2:6f.

The effulgence of his glory ( απαυγασμα της δοξης ). The word απαυγασμα, late substantive from απαυγαζω, to emit brightness ( αυγη, αυγαζω 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 ( χαρακτηρ της υποστασεως ). Χαρακτηρ is an old word from χαρασσω, to cut, to scratch, to mark. It first was the agent (note ending =τηρ ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαραγμα (Ac 17:29; Re 13:16f.). Menander had already used (Moffatt) χαρακτηρ 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 υποστασις 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 ψποστασις 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 μορφη θεου (the form of God) has difficulties of its own. The use of Λογος in Joh 1:1-18 is parallel to Heb 1:1-4.

And upholding ( φερων τε ). Present active participle of φερω closely connected with ων (being) by τε 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 ( τω ρηματ της δυναμεως αυτου ). Instrumental case of ρημα (word). See 11:3 for ρηματ θεου (by the word of God) as the explanation of creation like Genesis, but here αυτου refers to God's Son as in 1:2.

Purification of sins ( καθαρισμον των αμαρτιων ). Καθαρισμος is from καθαριζω, 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 ποιησαμενος like ευραμενος in 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle.

Sat down ( εκαθισεν ). First aorist active of καθιζω, "took his seat," a formal and dignified act.

Of the Majesty on high ( της μεγαλοσυνης εν υψηλοις ). Late word from μεγας, 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 εν υψηλοις occurs in the Psalms (Ps 93:4), here only in N.T., elsewhere εν υψιστοις in the highest (Mt 21:9; Lu 2:14) or εν τοις επουρανιοις 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.