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 hui“i 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} (lalˆsas). First aorist active participle of lale“, 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 prophˆtais). As the quickening power of their life (Westcott). So 4:7.
{By divers portions} (polumer“s). "In many portions." Adverb from late adjective polumerˆs (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} (polutrop“s). "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 (diaphor“s). 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 t“n hˆmer“n tout“n). In contrast with palai above.
{Hath spoken} (elalˆsen). First aorist indicative of lale“, the same verb as above, "did speak" in a final and full revelation.
{In his Son} (en hui“i). In sharp contrast to en tois prophˆtais. "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} (ethˆken). First aorist (kappa aorist) active of tithˆmi, a timeless aorist.
{Heir of all things} (klˆronomon pant“n). See Mr 12:6 for ho klˆronomos 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 ai“nas). "The ages" ("secula", Vulgate). See 11:3 also where tous ai“nas=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 ai“n (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} (“n). Absolute and timeless existence (present active participle of eimi) in contrast with genomenos in verse 4 like ˆn in Joh 1:1 (in contrast with egeneto in 1:14) and like huparch“n and genomenos in Php 2:6f.
{The effulgence of his glory} (apaugasma tˆs doxˆs). The word apaugasma, late substantive from apaugaz“, to emit brightness (augˆ, augaz“ 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} (charaktˆr tˆs hupostase“s). Charaktˆr is an old word from charass“, to cut, to scratch, to mark. It first was the agent (note ending =tˆr) 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) charaktˆr 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 morphˆ 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} (pher“n te). Present active participle of pher“ closely connected with “n (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} (t“i rˆmati tˆs duname“s autou). Instrumental case of rˆma (word). See 11:3 for rˆmati 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 t“n hamarti“n). Katharismos is from kathariz“, 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 poiˆsamenos 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 kathiz“, "took his seat," a formal and dignified act.
{Of the Majesty on high} (tˆs megalosunˆs en hupsˆlois). 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 hupsˆlois 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} (tosout“i). Instrumental case of tosoutos correlative with hos“i (as) with comparative in both clauses (kreitt“n, better, comparative of kratus, diaphor“teron, more excellent, comparative of diaphoros).
{Than the angels} (t“n aggel“n). Ablative of comparison after kreitt“n, as often.
{Than they} (par' autous). Instead of the ablative aut“n 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} (keklˆronomˆken). Perfect active indicative of klˆronome“ (from klˆronomos, 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" (gegennˆka se, perfect active indicative of genna“) 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 eisagagˆi). Indefinite temporal clause with hotan and second aorist active subjunctive of eisag“. If palin is taken with eisagagˆi, 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 pr“totokon). 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} (tˆn oikoumenˆn). "The inhabited earth." See Ac 17:6.
{Let worship} (proskunˆsat“san). Imperative first aorist active third plural of proskune“, 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 chri“, 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 agalliase“s). 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 metech“, 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} (ethemeli“sas). First aorist active of themelio“, 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} (palai“thˆsontai). First future passive indicative of palaio“, from palaios, for which see Lu 12:33; Heb 8:13.

1:12 {A mantle} (peribolaion). Old word for covering from pariball“, to fling around, as a veil in 1Co 11:15, nowhere else in N.T.
{Shalt thou roll up} (helixeis). Future active of heliss“, late form for heiliss“, in N.T. only here and Re 6:14, to fold together.
{As a garment} (h“s himation). LXX repeats from 11.
{They shall be changed} (allagˆsontai). Second future passive of allass“, old verb, to change.
{Shall not fail} (ouk ekleipsousin). Future active of ekleip“, 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} (eirˆken). 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 kathˆmai, to sit, for the longer form kathˆso, as in Mt 22:44; Jas 2:3.
{On my right hand} (ek dexi“n mou). "From my right." See 1:3 for en dexiƒi "at the right hand." {Till I make} (he“s an th“). Indefinite temporal clause about the future with he“s and the second aorist active subjunctive of tithˆmi with an (often not used), a regular and common idiom. Quoted also in Lu 20:43. For the pleonasm in hupodion and t“n pod“n (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 apostell“, 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 klˆronomein). "That are going to inherit," common idiom of mell“ (present active participle) with the infinitive (present active here), "destined to inherit" (Mt 11:14).
{Salvation} (s“tˆrian). 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).