The Meaning of Hebrews 1:2 Explained

Hebrews 1:2

KJV: Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

YLT: in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages;

Darby: at the end of these days has spoken to us in the person of the Son, whom he has established heir of all things, by whom also he made the worlds;

ASV: hath at the end of these days spoken unto us in his'son, whom he appointed heir of all things, through whom also he made the worlds;

KJV Reverse Interlinear

Hath  in  these  last  days  spoken  unto us  by  [his] Son,  whom  he hath appointed  heir  of all things,  by  whom  also  he made  the worlds; 

What does Hebrews 1:2 Mean?

Context Summary

Hebrews 1:1-14 - God's Final And Supreme Messenger
Christianity is greater than the Mosaic dispensation because it has been given through the Son, whereas the Law came through angels. See Acts 7:53. The message of the Gospel is connected speech; that of the Law was broken syllables.
The Son's intrinsic glory, Hebrews 1:1-4. Jesus is the channel of creation, providence and redemption. He is the far-traveled ray of Deity; but not one among many equals, for of Him alone could it be said that His nature was co-extensive with God's, as a seal with the die. He is on the throne, not merely because of His original nature, but as the reward of His obedience unto death, Philippians 2:9.
His superiority to angels, Hebrews 1:5-14. These quotations should be carefully studied as showing the deep inner meaning of the Psalms. Their fulfillment must be sought in Christ, and in them we overhear the voice of God. "We must ever thank God for the ministry of angels. Note that their service to us is a liturgy of adoration to God-such is the force of the Greek words. [source]

Chapter Summary: Hebrews 1

1  Christ in these last times coming to us from the Father,
4  is preferred above the angels, both in person and office

Greek Commentary for Hebrews 1:2

At the end of these days [επ εσχατου των ημερων τουτων]
In contrast with παλαι — palai above. Hath spoken First aorist indicative of λαλεω — laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις — en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν — 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 (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι — tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος — ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον — tous aiōnas = τα παντα — ton kosmon (the world) or the universe like αιων — ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει — aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
In these last times [ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων]
Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20and Judges 1:18. lxx, ἐπ ' ἐσχάτου τῶν ἡμερῶν atthe last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱ ἡμέραι αὗται thesedays (Hebrews 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς thepresent season (Hebrews 9:9). The second he describes as καιρὸς διορθώσεως theseason of reformation (Hebrews 9:10), which is ὀ καιρὸς ὁ μέλλων theseason to come: comp. ἡ οἰκουμένη ἡ μέλλουσα theworld to come (Hebrews 2:5); μέλλων αἰών theage to come (Hebrews 6:5); πόλις ἡ μέλλουσα thecity to come (Hebrews 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλεια τοῦ αἰῶνος theconsummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸς ἐνεστηκώς thepresent season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. [source]
Hath spoken unto us [ἐλάλησεν ἡμῖν]
Rend. spake, referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old. [source]
By his son [ἐν υἱῷ]
Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation. See Hebrews 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Hebrews 5:5. For a similar use of υἱός sonwithout the article, applied to Christ, see Hebrews 3:6; Hebrews 5:8; Hebrews 7:28. [source]
Whom he hath appointed heir of all things [ὃν ἔθηκεν κληρονόμον πάντων]
For ἔθηκεν appointedsee on John 15:16. For κληρονόμος heirsee on inheritance, 1 Peter 1:4; and comp. on Christ as heir, Mark 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psalm 89:28. Heirship goes with sonship. See Romans 8:17; Galatians 4:7. Christ attained the messianic lordship through incarnation. Something was acquired as the result of his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see Hebrews 1:3), through his identification with men as their brother. Messianic lordship could not pertain to his preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of God; he must become Son of man. [source]
By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]

Reverse Greek Commentary Search for Hebrews 1:2

John 1:3 By Him [δἰ αὐτοῦ]
Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου , through the prophet (Matthew 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2), though it is occasionally used of the Father (Hebrews 2:10; Romans 11:36, and Galatians 1:1, where it is used of both). Hence, as Godet remarks, it “does not lower the Word to the rank of a simple instrument,” but merely implies a different relation to creation on the part of the Father and the Son. [source]
John 1:1 In the beginning [εν αρχηι]
Αρχη — Archē is definite, though anarthrous like our at home, in town, and the similar Hebrew ην — be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was Three times in this sentence John uses this imperfect of εγενετο — eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb The Word λεγω — Logos is from Λογος — legō old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. ανιμα μυνδι — Logos is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world There is a possible personification of “the Word of God” in Hebrews 4:12. But the personal pre-existence of Christ is taught by Paul (2 Corinthians 8:9; Philemon 2:6.; Colossians 1:17) and in Hebrews 1:2. and in John 17:5. This term suits John‘s purpose better than σαρχ εγενετο — sophia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the προς τον τεον — aeon Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos “became flesh” Though existing eternally with God the Logos was in perfect fellowship with God. παρακλητον εχομεν προς τον πατερα — Pros with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of προσωπον προς προσωπον — pros “We have a Paraclete with the Father” See προς — prosōpon pros prosōpon (face to face, 1 Corinthians 13:12), a triple use of το γνωστον της προς αλληλους συνητειας — pros There is a papyrus example of προς — pros in this sense παρα σοι — to gnōston tēs pros allēlous sunētheias “the knowledge of our intimacy with one another” (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of και τεος ην ο λογος — pros here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koiné, not old Attic. In John 17:5 John has ο τεος ην ο λογος — para soi the more common idiom. And the Word was God By exact and careful language John denied Sabellianism by not saying ο λογος — ho theos ēn ho logos That would mean that all of God was expressed in τεος — ho logos and the terms would be interchangeable, each having the article. The subject is made plain by the article Thus in the Trinity we see personal fellowship on an equality. [source]
John 1:3 All things [παντα]
The philosophical phrase was τα παντα — ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος — ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι — ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην — ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν — ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι — ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν — ho gegonen The early uncials had no punctuation. [source]
John 1:11 Unto his own [εις τα ιδια]
Neuter plural, “unto his own things,” the very idiom used in John 19:27 when the Beloved Disciple took the mother of Jesus “to his own home.” The world was “the own home” of the Logos who had made it. See also John 16:32; Acts 21:6. They that were his own In the narrower sense, “his intimates,” “his own family,” “his own friends” as in John 13:1. Jesus later said that a prophet is not without honour save in his own country (Mark 6:4; John 4:44), and the town of Nazareth where he lived rejected him (Luke 4:28.; Matthew 13:58). Probably here οι ιδιοι — hoi idioi means the Jewish people, the chosen people to whom Christ was sent first (Matthew 15:24), but in a wider sense the whole world is included in οι ιδιοι — hoi idioi Conder‘s The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. Received him not Second aorist active indicative of παραλαμβανω — paralambanō old verb to take to one‘s side, common verb to welcome, the very verb used by Jesus in John 14:3 of the welcome to his Father‘s house. Cf. κατελαβεν — katelaben in John 1:5. Israel slew the Heir (Hebrews 1:2) when he came, like the wicked husbandmen (Luke 20:14). [source]
John 10:36 Of him whom the Father sanctified and sent into the world [ον ο πατηρ ηγιασεν και απεστειλεν εις τον κοσμον]
Another relative clause with the antecedent Recitative οτι — hoti again before direct quotation. Because I said Causal use of οτι — hoti and regular form ειπον — eipon (cf. ειπα — eipa in John 10:34). I am the Son of God Direct quotation again after ειπον — eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος — huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
Acts 3:15 But the Prince of life ye killed [τον δε αρχηγον της ζωης απεκτεινατε]
“The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18; Colossians 1:14-20; Hebrews 1:2. Αρχηγος — Archēgos See also Hebrews 2:10; Acts 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done. [source]
Galatians 1:1 And God the Father []
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Colossians 1:15 The first born of every creature [πρωτότοκος πασῆς κτίσεως]
Rev., the first-born of all creation. For first-born, see on Revelation 1:5; for creation, see on 2 Corinthians 5:17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the creation. Compare before all things, Colossians 1:17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto ( εἰς ) Him, as they are elsewhere declared to be unto God. Compare Psalm 89:27; Hebrews 1:2. [source]
Colossians 1:16 In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
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The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
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Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 Timothy 1:17 King eternal [βασιλεῖ τῶν αἰώνων]
Lit. the king of the ages. Only here and Revelation 15:3. Comp. Hebrews 1:2; Hebrews 11:3. In lxx, Exodus 15:18; 1 Samuel 13:13; Psalm 9:7; 28:10; 73:12; 144:13; 145:10. See also additional note on 2Thessalonians href="/desk/?q=2th+1:9&sr=1">2 Thessalonians 1:9. [source]
2 Timothy 3:1 In the last days [ἐπ ' ἐσχάταις ἡμέραις]
The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ inthe last season, 1 Peter 1:5: ἐπ ' ἐσχάτου τῶν χρόνων atthe last of the times, 1 Peter 1:20: ἐπ ' ἐσχάτου χρόνου atthe last time, Judges 1:18: ἐπ ' ἐσχάτων τῶν ἡμερῶν atthe last of the days, 2 Peter 3:3: ἐν ὑστέροις καιροῖς inthe latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3. [source]
Hebrews 9:9 For the time then present [εικς τὸν καιρὸν τὸν ἐνεστηκότα]
Rend. now present, as contrasted with the “time of reformation,” Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις forwith reference to; applying to. Καιρὸς seasonis used instead of αἰὼν agebecause “the time” is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. [source]
Hebrews 9:26 In the end of the world [ἐπὶ συντελείᾳ τῶν αἰώνων]
In N.T συντέλεια consummationalways with αἰὼν ageWith the plural αἰώσων only here. Everywhere else συντέλεια αἰῶνος . The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages: that is to say, Christ appeared when the former ages had reached their moral consummation under the old Levitical economy. Comp. Hebrews 1:2. [source]
Hebrews 9:10 Until the time of reformation [μέχρι καιροῦ διορθώσεως]
Διόρθωσις N.T.oolxx, occasionally in Class. Διόρθωμα correctionamendment, Acts 24:2. Διόρθωσις lit. making straight: used by medical writers of straightening a distorted limb. The verb διορθοῦν (not in N.T.) in lxx of mending one's ways, Jeremiah 7:3, Jeremiah 7:5; Wisd. 9:18. Of setting up or establishing, Isaiah 16:5; Isaiah 42:7. “The time of reformation” is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on Hebrews 1:2. The gifts and offerings were only provisional, to tide the people over to the better time. [source]
Hebrews 6:5 Powers of the world to come [δυνάμεις μέλλοντος αἰῶνος]
Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ's work. See on these last days, Hebrews 1:2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves. [source]
Hebrews 5:13 In the word of righteousness [λόγου δικαιοσύνης]
The phrase N.T.oThe genitive δικαιοσύνης ofrighteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3). [source]
Hebrews 12:29 For our God is a consuming fire [καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον]
See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.oa few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν toexpend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁ θεὸς ἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, Hebrews 1:2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges. [source]
Hebrews 11:3 The worlds [τοὺς αἰῶνας]
Lit. the ages. The world or worlds as the product of successive aeons. See on Hebrews 1:2. [source]
Hebrews 1:4 He hath by inheritance obtained [κεκληρονόμηκεν]
More neatly, as Rev., hath inherited, as a son. See Hebrews 1:2, and comp. Romans 8:17. For the verb, see on Acts 13:19, and see on 1 Peter 1:4. [source]
Hebrews 1:2 In these last times [ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων]
Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20and Judges 1:18. lxx, ἐπ ' ἐσχάτου τῶν ἡμερῶν atthe last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱ ἡμέραι αὗται thesedays (Hebrews 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς thepresent season (Hebrews 9:9). The second he describes as καιρὸς διορθώσεως theseason of reformation (Hebrews 9:10), which is ὀ καιρὸς ὁ μέλλων theseason to come: comp. ἡ οἰκουμένη ἡ μέλλουσα theworld to come (Hebrews 2:5); μέλλων αἰών theage to come (Hebrews 6:5); πόλις ἡ μέλλουσα thecity to come (Hebrews 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλεια τοῦ αἰῶνος theconsummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸς ἐνεστηκώς thepresent season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. [source]
Hebrews 5:13 Without experience [απειρος]
Old adjective (alpha privative and πειρα — peira trial). Inexperienced. The babe (νηπιος — nēpios old word, negative νη — nē and επος — epos word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by “word of righteousness” (cf. Hebrews 1:2; Hebrews 2:3 for the word spoken by Christ). [source]
Hebrews 7:28 After the law [μετα τον νομον]
As shown in Hebrews 7:11-19, and with an oath (Psalm 110:4). Son As in Psalm 2:7; Hebrews 1:2 linked with Psalm 110:4. Perfected Perfect passive participle of τελειοω — teleioō The process (Hebrews 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Hebrews 2:17.; Hebrews 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice. [source]
Hebrews 1:1 God [ο τεος]
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. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι — en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω — palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν — lalēsas). First aorist active participle of εν τοις προπηταις — laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως — tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης — en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως — polumerōs). “In many portions.” Adverb from late adjective πολυτροπος — polumerēs (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 (διαπορως — polutropōs). “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 (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
Hebrews 1:3 Being [ων]
Absolute and timeless existence (present active participle of ειμι — eimi) in contrast with γενομενος — genomenos in Hebrews 1:4 like ην — ēn in John 1:1 (in contrast with εγενετο — egeneto in John 1:14) and like υπαρχων — huparchōn and γενομενος — genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr 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 ψποστασις — 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 Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 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 (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 1:4 Having become [γενομενος]
Second aorist middle participle of γινομαι — ginomai In contrast with on in Hebrews 1:3. By so much Instrumental case of τοσουτος — tosoutos correlative with οσωι — hosōi (as) with comparative in both clauses Than the angels Ablative of comparison after κρειττων — kreittōn as often. Than they Instead of the ablative αυτων — autōn here the preposition παρα — para (along, by the side of) with the accusative occurs, another common idiom as in Hebrews 3:3; Hebrews 9:23. Διαπορος — Diaphoros only in Hebrews in N.T. except Romans 12:6. Hath inherited Perfect active indicative of κληρονομεω — klēronomeō (from κληρονομος — klēronomos heir, Hebrews 1:2), and still inherits it, the name The author proves it from Scripture (Hebrews 1:4-14). [source]
Hebrews 1:3 The effulgence of his glory [απαυγασμα της δοχης]
The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr 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 ψποστασις — 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 Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 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 (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 11:3 By faith [πιστει]
Instrumental case of πιστις — pistis which he now illustrates in a marvellous way. Each example as far as Hebrews 11:31 is formally and with rhetorical skill introduced by πιστει — pistei After that only a summary is given. We understand Present active indicative of νοεω — noeō old verb (from νους — nous intellect) as in Matthew 15:17; Romans 1:20. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God‘s presence and believe like a little child. The worlds “The ages” as in Hebrews 1:2 (cf. Einstein‘s fourth dimension, time). Accusative case of general reference. Have been framed Perfect passive infinitive of καταρτιζω — katartizō to mend, to equip, to perfect (Luke 6:40), in indirect discourse after νοουμεν — nooumen So that As a rule εις το — eis to with the infinitive is final, but sometimes as here it expresses result as in Romans 12:3 (Robertson, Grammar, p. 1003). Hath been made Perfect active infinitive of γινομαι — ginomai What is seen Present passive articular participle (accusative case of general reference) of βλεπω — blepō Of things which do appear Ablative case with εκ — ek (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do. [source]
Hebrews 12:25 See [βλεπετε]
Earnest word as in Hebrews 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. That ye refuse not Negative purpose with μη — mē and the first aorist middle subjunctive of παραιτεομαι — paraiteomai the same verb used in Hebrews 12:19 about the conduct of the Israelites at Sinai and also below. Him that speaketh Present active articular participle of λαλεω — laleō as in Hebrews 12:24 (Jesus speaking by his blood). For if they did not escape Condition of first class with ει — ei and second aorist active indicative of εκπευγω — ekpheugō to escape. Direct reference to Sinai with use of the same verb again Him that warned That is Moses. For χρηματιζω — chrēmatizō see Hebrews 8:5; Hebrews 11:7. Much more we Argument from the less to the greater, πολυ — polu adverbial accusative case. The verb has to be supplied from the condition, “We shall not escape.” Our chance to escape is far less, “we who turn away (αποστρεπομενοι — apostrephomenoi middle participle, turn ourselves away from) the one from heaven (τον απ ουρανων — ton ap' ouranōn),” God speaking through his Son (Hebrews 1:2). [source]
Hebrews 9:26 Else must he often have suffered [επει εδει αυτον πολλακις πατειν]
A common elliptical use of επει — epei after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with εδει — edei is without αν — an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν — an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.” Since the foundation of the world See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8). At the end Consummation or completion as in Matthew 13:39. which see. Hath he been manifested Perfect passive indicative of πανεροω — phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). To put away sin See Hebrews 7:18 for the word ατετησις — athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent). [source]
1 Peter 1:5 Unto a salvation [εις σωτηριαν]
Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 Are guarded [προυρουμενους]
Present (continuous process) passive articular Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power.Unto a salvation Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 To be revealed [αποκαλυπτηναι]
First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:5 In the last time [εν καιρωι εσχατωι]
This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
1 Peter 1:20 At the end of the times [επ εσχατου των χρονων]
Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Revelation 3:14 The beginning of the creation of God [η αρχη της κτισεως του τεου]
Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
Revelation 3:14 The Amen [ο Αμην]
Personal (masculine article) name here alone, though in Isaiah 65:16 we have “the God of Amen” understood in the lxx as “the God of truth” Here applied to Christ. See Revelation 1:5 for ο μαρτυς ο πιστος — ho martus ho pistos (the faithful witness) and Revelation 3:7 for ο αλητινος — ho alēthinos (the genuine), “whose testimony never falls short of the truth” (Swete).The beginning of the creation of God (η αρχη της κτισεως του τεου — hē archē tēs ktiseōs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]

What do the individual words in Hebrews 1:2 mean?

in last - days these has spoken to us in [His] Son whom He appointed heir of all things through whom also He made the ages
ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ ὃν ἔθηκεν κληρονόμον πάντων δι’ οὗ καὶ ἐποίησεν τοὺς αἰῶνας

ἐσχάτου  last 
Parse: Adjective, Genitive Neuter Singular
Root: ἔσχατος  
Sense: extreme.
τῶν  - 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
ἡμερῶν  days 
Parse: Noun, Genitive Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τούτων  these 
Parse: Demonstrative Pronoun, Genitive Feminine Plural
Root: οὗτος  
Sense: this.
ἐλάλησεν  has  spoken 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Υἱῷ  [His]  Son 
Parse: Noun, Dative Masculine Singular
Root: υἱός  
Sense: a son.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἔθηκεν  He  appointed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: τίθημι  
Sense: to set, put, place.
κληρονόμον  heir 
Parse: Noun, Accusative Masculine Singular
Root: κληρονόμος  
Sense: one who receives by lot, an heir.
πάντων  of  all  things 
Parse: Adjective, Genitive Neuter Plural
Root: πᾶς  
Sense: individually.
δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
οὗ  whom 
Parse: Personal / Relative Pronoun, Genitive Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἐποίησεν  He  made 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
αἰῶνας  ages 
Parse: Noun, Accusative Masculine Plural
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.