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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Hebrews 1:3 The Son is the radiance of God's glory and the exact representation of His nature, upholding all things by His powerful word. 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After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. <a href="/nlt/hebrews/1.htm">New Living Translation</a> The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven. <a href="/esv/hebrews/1.htm">English Standard Version</a> He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, <a href="/bsb/hebrews/1.htm">Berean Standard Bible</a> The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high. <a href="/blb/hebrews/1.htm">Berean Literal Bible</a> who, being the radiance of His glory and the exact expression of His substance, and upholding all things by the power of His word, through having made the purification of sins, sat down at the right hand of the Majesty on high, <a href="/kjv/hebrews/1.htm">King James Bible</a> Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; <a href="/nkjv/hebrews/1.htm">New King James Version</a> who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, <a href="/nasb_/hebrews/1.htm">New American Standard Bible</a> And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, <a href="/nasb/hebrews/1.htm">NASB 1995</a> And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, <a href="/nasb77/hebrews/1.htm">NASB 1977 </a> And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high; <a href="/lsb/hebrews/1.htm">Legacy Standard Bible </a> who is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power; who, having accomplished cleansing for sins, sat down at the right hand of the Majesty on high, <a href="/amp/hebrews/1.htm">Amplified Bible</a> The Son is the radiance and only expression of the glory of [our awesome] God [reflecting God’s Shekinah glory, the Light-being, the brilliant light of the divine], and the exact representation and perfect imprint of His [Father’s] essence, and upholding and maintaining and propelling all things [the entire physical and spiritual universe] by His powerful word [carrying the universe along to its predetermined goal]. When He [Himself and no other] had [by offering Himself on the cross as a sacrifice for sin] accomplished purification from sins and established our freedom from guilt, He sat down [revealing His completed work] at the right hand of the Majesty on high [revealing His Divine authority], <a href="/csb/hebrews/1.htm">Christian Standard Bible</a> The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word. After making purification for sins, he sat down at the right hand of the Majesty on high. <a href="/hcsb/hebrews/1.htm">Holman Christian Standard Bible</a> The Son is the radiance of God&#8217s glory and the exact expression of His nature, sustaining all things by His powerful word. After making purification for sins, He sat down at the right hand of the Majesty on high. <a href="/asv/hebrews/1.htm">American Standard Version</a> who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; <a href="/cev/hebrews/1.htm">Contemporary English Version</a> God's Son has all the brightness of God's own glory and is like him in every way. By his own mighty word, he holds the universe together. After the Son had washed away our sins, he sat down at the right side of the glorious God in heaven. <a href="/erv/hebrews/1.htm">English Revised Version</a> who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; <a href="/gwt/hebrews/1.htm">GOD'S WORD® Translation</a> His Son is the reflection of God's glory and the exact likeness of God's being. He holds everything together through his powerful words. After he had cleansed people from their sins, he received the highest position, the one next to the Father in heaven. <a href="/gnt/hebrews/1.htm">Good News Translation</a> He reflects the brightness of God's glory and is the exact likeness of God's own being, sustaining the universe with his powerful word. After achieving forgiveness for the sins of all human beings, he sat down in heaven at the right side of God, the Supreme Power. <a href="/isv/hebrews/1.htm">International Standard Version</a> He is the reflection of God's glory and the exact likeness of his being, and he holds everything together by his powerful word. After he had provided a cleansing from sins, he sat down at the right hand of the Highest Majesty <a href="/msb/hebrews/1.htm">Majority Standard Bible</a> The Son is the radiance of God?s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for our sins, He sat down at the right hand of the Majesty on high. <a href="/net/hebrews/1.htm">NET Bible</a> The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. <a href="/nheb/hebrews/1.htm">New Heart English Bible</a> He is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had made purification for sins, sat down on the right hand of the Majesty on high; <a href="/wbt/hebrews/1.htm">Webster's Bible Translation</a> Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself made purification of our sins, sat down on the right hand of the Majesty on high; <a href="/wey/hebrews/1.htm">Weymouth New Testament</a> He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high, <a href="/web/hebrews/1.htm">World English Bible</a> His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high, <div class="vheading2">Literal Translations</div><a href="/lsv/hebrews/1.htm">Literal Standard Version</a> who being the brightness of the glory, and the impress of His subsistence, bearing up also all things by the saying of His might—having made a cleansing of our sins through Himself, sat down at the right hand of the Greatness in the highest, <a href="/blb/hebrews/1.htm">Berean Literal Bible</a> who, being the radiance of His glory and the exact expression of His substance, and upholding all things by the power of His word, through having made the purification of sins, sat down at the right hand of the Majesty on high, <a href="/ylt/hebrews/1.htm">Young's Literal Translation</a> who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might -- through himself having made a cleansing of our sins, sat down at the right hand of the greatness in the highest, <a href="/slt/hebrews/1.htm">Smith's Literal Translation</a> Who being the brightness of glory, and the figure of his foundation, and bearing all things by the word of his power, having made by himself the purification of our sins, he sat down on the right hand of the Majesty among the highest ones;<div class="vheading2">Catholic Translations</div><a href="/drb/hebrews/1.htm">Douay-Rheims Bible</a> Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high. <a href="/cpdv/hebrews/1.htm">Catholic Public Domain Version</a> And since the Son is the brightness of his glory, and the figure of his substance, and is carrying all things by the Word of his virtue, thereby accomplishing a purging of sins, he sits at the right hand of Majesty on high. <a href="/nabre/hebrews/1.htm">New American Bible</a> who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high, <a href="/nrsvce/hebrews/1.htm">New Revised Standard Version</a> He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high,<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/hebrews/1.htm">Lamsa Bible</a> For he is the brightness of his glory and the express image of his being, upholding all things by the power of his word; and when he had through his person, cleansed our sins, then he sat down on the right hand of the Majesty on high; <a href="/aramaic-plain-english/hebrews/1.htm">Aramaic Bible in Plain English</a> For he is The Brilliance of his glory, The Image of his Being, and upholds all things by the power of his word; and he in his Essential Being has accomplished the purification of our sins, and he sat down at the right hand of the Majesty on high. <div class="vheading2">NT Translations</div><a href="/anderson/hebrews/1.htm">Anderson New Testament</a> who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high, <a href="/godbey/hebrews/1.htm">Godbey New Testament</a> who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high; <a href="/haweis/hebrews/1.htm">Haweis New Testament</a> who being the splendour of his glory, and the very impress of his substance, and upholding all things with his powerful word, by himself having effected the cleansing of our sins, he sat down at the right hand of Majesty on high; <a href="/mace/hebrews/1.htm">Mace New Testament</a> who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens. <a href="/wey/hebrews/1.htm">Weymouth New Testament</a> He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high, <a href="/worrell/hebrews/1.htm">Worrell New Testament</a> Who, being an effulgence of His glory and an exact expression of His substance, and upholding all things by the word of His power, having made a purification of sins, sat down on the right hand of the Majesty on high; <a href="/worsley/hebrews/1.htm">Worsley New Testament</a> Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high. <a href="/parallel/hebrews/1-3.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/x-IAXXp5zcA?start=17" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/hebrews/1.htm">The Supremacy of the Son</a> …2But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe. 3<a href="/greek/3739.htm" title="3739: hos (RelPro-NMS) -- Who, which, what, that. ">The Son</a> <a href="/greek/1510.htm" title="1510: ōn (V-PPA-NMS) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">is</a> <a href="/greek/541.htm" title="541: apaugasma (N-NNS) -- A light flashing forth (from), radiation, gleam. From a compound of apo and augazo; an off-flash, i.e. Effulgence.">the radiance</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">of God’s</a> <a href="/greek/1391.htm" title="1391: doxēs (N-GFS) -- From the base of dokeo; glory, in a wide application.">glory</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/5481.htm" title="5481: charaktēr (N-NMS) -- From the same as charax; a graver, i.e. engraving, the figure stamped, i.e. An exact copy or representation).">the exact representation</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">of</a> <a href="/greek/846.htm" title="846: autou (PPro-GM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">His</a> <a href="/greek/5287.htm" title="5287: hypostaseōs (N-GFS) -- From a compound of hupo and histemi; a setting under, i.e. concretely, essence, or abstractly, assurance.">nature,</a> <a href="/greek/5037.htm" title="5037: te (Conj) -- And, both. A primary particle of connection or addition; both or also."></a> <a href="/greek/5342.htm" title="5342: pherōn (V-PPA-NMS) -- To carry, bear, bring; I conduct, lead; perhaps: I make publicly known. A primary verb.">upholding</a> <a href="/greek/3588.htm" title="3588: ta (Art-ANP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/3956.htm" title="3956: panta (Adj-ANP) -- All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.">all things</a> <a href="/greek/3588.htm" title="3588: tō (Art-DNS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">by</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/846.htm" title="846: autou (PPro-GM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">His</a> <a href="/greek/1411.htm" title="1411: dynameōs (N-GFS) -- From dunamai; force; specially, miraculous power.">powerful</a> <a href="/greek/4487.htm" title="4487: rhēmati (N-DNS) -- From rheo; an utterance,; by implication, a matter or topic; with a negative naught whatever.">word.</a> <a href="/greek/1223.htm" title="1223: di’ (Prep) -- A primary preposition denoting the channel of an act; through.">After</a> <a href="/greek/4160.htm" title="4160: poiēsamenos (V-APM-NMS) -- (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.">He had provided</a> <a href="/greek/2512.htm" title="2512: katharismon (N-AMS) -- From katharizo; a washing off, i.e. ablution, expiation.">purification</a> <a href="/greek/3588.htm" title="3588: tōn (Art-GFP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartiōn (N-GFP) -- From hamartano; a sin.">for sins,</a> <a href="/greek/2523.htm" title="2523: ekathisen (V-AIA-3S) -- Another form for kathezomai; to seat down, i.e. Set; intransitively, to sit; figuratively, to settle.">He sat down</a> <a href="/greek/1722.htm" title="1722: en (Prep) -- In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; in, at, on, by, etc.">at</a> <a href="/greek/1188.htm" title="1188: dexia (Adj-DFS) -- On the right hand, right hand, right. From dechomai; the right side or hand.">the right hand</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">of the</a> <a href="/greek/3172.htm" title="3172: Megalōsynēs (N-GFS) -- (divine) majesty, greatness. From megas; greatness, i.e. divinity.">Majesty</a> <a href="/greek/1722.htm" title="1722: en (Prep) -- In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; in, at, on, by, etc.">on</a> <a href="/greek/5308.htm" title="5308: hypsēlois (Adj-DMP) -- High, lofty. From hupsos; lofty.">high.</a> 4So He became as far superior to the angels as the name He has inherited is excellent beyond theirs.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/colossians/1-15.htm">Colossians 1:15-17</a> The Son is the image of the invisible God, the firstborn over all creation. / For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. / He is before all things, and in Him all things hold together. <a href="/john/1-1.htm">John 1:1-3</a> In the beginning was the Word, and the Word was with God, and the Word was God. / He was with God in the beginning. / Through Him all things were made, and without Him nothing was made that has been made. <a href="/philippians/2-6.htm">Philippians 2:6</a> Who, existing in the form of God, did not consider equality with God something to be grasped, <a href="/2_corinthians/4-4.htm">2 Corinthians 4:4</a> The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God. <a href="/john/14-9.htm">John 14:9</a> Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’? <a href="/colossians/1-19.htm">Colossians 1:19</a> For God was pleased to have all His fullness dwell in Him, <a href="/revelation/1-16.htm">Revelation 1:16</a> He held in His right hand seven stars, and a sharp double-edged sword came from His mouth. His face was like the sun shining at its brightest. <a href="/2_peter/1-17.htm">2 Peter 1:17</a> For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.” <a href="/john/17-5.htm">John 17:5</a> And now, Father, glorify Me in Your presence with the glory I had with You before the world existed. <a href="/1_timothy/3-16.htm">1 Timothy 3:16</a> By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory. <a href="/isaiah/9-6.htm">Isaiah 9:6</a> For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. <a href="/psalms/110-1.htm">Psalm 110:1</a> A Psalm of David. The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” <a href="/daniel/7-13.htm">Daniel 7:13-14</a> In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. / And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed. <a href="/proverbs/8-22.htm">Proverbs 8:22-30</a> The LORD created me as His first course, before His works of old. / From everlasting I was established, from the beginning, before the earth began. / When there were no watery depths, I was brought forth, when no springs were overflowing with water. ... <a href="/genesis/1-3.htm">Genesis 1:3</a> And God said, “Let there be light,” and there was light.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:the brightness.<a href="/john/1-14.htm">John 1:14</a> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.<a href="/john/14-9.htm">John 14:9,10</a> Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? … <a href="/2_corinthians/4-6.htm">2 Corinthians 4:6</a> For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.image.<a href="/2_corinthians/4-4.htm">2 Corinthians 4:4</a> In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.<a href="/colossians/1-15.htm">Colossians 1:15,16</a> Who is the image of the invisible God, the firstborn of every creature: … upholding.<a href="/psalms/75-3.htm">Psalm 75:3</a> The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.<a href="/john/1-4.htm">John 1:4</a> In him was life; and the life was the light of men.<a href="/colossians/1-17.htm">Colossians 1:17</a> And he is before all things, and by him all things consist.the word.<a href="/ecclesiastes/8-4.htm">Ecclesiastes 8:4</a> Where the word of a king is, there is power: and who may say unto him, What doest thou?<a href="/romans/1-16.htm">Romans 1:16</a> For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.<a href="/2_corinthians/4-7.htm">2 Corinthians 4:7</a> But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.by himself.<a href="/hebrews/7-27.htm">Hebrews 7:27</a> Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.<a href="/hebrews/9-12.htm">Hebrews 9:12-14,16,26</a> Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us… <a href="/john/1-29.htm">John 1:29</a> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.sat.<div class="vheading">Jump to Previous</div><a href="/daniel/12-3.htm">Brightly</a> <a href="/2_thessalonians/2-8.htm">Brightness</a> <a href="/romans/12-6.htm">Exact</a> <a href="/colossians/4-8.htm">Express</a> <a href="/titus/2-13.htm">Glory</a> <a href="/philemon/1-7.htm">God's</a> <a href="/philemon/1-19.htm">Hand</a> <a href="/1_timothy/3-13.htm">High</a> <a href="/colossians/3-10.htm">Image</a> <a href="/2_thessalonians/1-9.htm">Majesty</a> <a href="/philemon/1-6.htm">Power</a> <a href="/zechariah/5-3.htm">Purged</a> <a href="/acts/21-26.htm">Purification</a> <a href="/habakkuk/3-11.htm">Radiance</a> <a href="/ecclesiastes/5-20.htm">Reflects</a> <a href="/philemon/1-8.htm">Right</a> <a href="/2_thessalonians/2-4.htm">Sat</a> <a href="/2_thessalonians/2-4.htm">Seat</a> <a href="/1_corinthians/9-25.htm">Securing</a> <a href="/titus/3-11.htm">Sin</a> <a href="/titus/3-11.htm">Sins</a> <a href="/1_timothy/6-18.htm">Substance</a> <a href="/hebrews/1-2.htm">Universe</a> <a href="/romans/11-18.htm">Upholds</a> <a href="/hebrews/1-1.htm">Word</a><div class="vheading2">Jump to Next</div><a href="/proverbs/13-9.htm">Brightly</a> <a href="/deuteronomy/32-41.htm">Brightness</a> <a href="/genesis/41-34.htm">Exact</a> <a href="/3_john/1-12.htm">Express</a> <a href="/hebrews/2-7.htm">Glory</a> <a href="/hebrews/1-6.htm">God's</a> <a href="/hebrews/1-13.htm">Hand</a> <a href="/hebrews/2-17.htm">High</a> <a href="/hebrews/8-5.htm">Image</a> <a href="/hebrews/8-1.htm">Majesty</a> <a href="/hebrews/1-8.htm">Power</a> <a href="/hebrews/9-22.htm">Purged</a> <a href="/hebrews/9-13.htm">Purification</a> <a href="/revelation/21-11.htm">Radiance</a> <a href="/proverbs/27-19.htm">Reflects</a> <a href="/hebrews/1-13.htm">Right</a> <a href="/hebrews/8-1.htm">Sat</a> <a href="/hebrews/1-8.htm">Seat</a> <a href="/hebrews/9-12.htm">Securing</a> <a href="/hebrews/3-13.htm">Sin</a> <a href="/hebrews/2-17.htm">Sins</a> <a href="/hebrews/3-14.htm">Substance</a> <a href="/hebrews/2-8.htm">Universe</a> <a href="/psalms/18-35.htm">Upholds</a> <a href="/hebrews/2-2.htm">Word</a><div class="vheading2">Hebrews 1</div>1. <a href="/hebrews/1-1.htm">Christ in these last times coming to us from the Father,</a> 4. <a href="/hebrews/1-4.htm">is preferred above the angels, both in person and office.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/hebrews/1.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/hebrews/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/hebrews/1.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>The Son is the radiance of God’s glory This phrase emphasizes the divine nature of Jesus Christ, portraying Him as the visible manifestation of God's glory. In the Old Testament, God's glory was often associated with light and brilliance, as seen in the Shekinah glory that filled the tabernacle (<a href="/exodus/40-34.htm">Exodus 40:34-35</a>). Jesus, as the radiance, reflects God's glory perfectly, similar to how sunlight reflects the sun. This concept is echoed in <a href="/john/1-14.htm">John 1:14</a>, where the Word became flesh and dwelt among us, and we beheld His glory.and the exact representation of His nature Here, the text asserts that Jesus is the precise imprint of God's essence. The Greek term "charaktēr" used here refers to an engraving or stamp, indicating that Jesus embodies God's character and attributes fully. This aligns with <a href="/colossians/1-15.htm">Colossians 1:15</a>, which describes Christ as the image of the invisible God. It underscores the belief in the Trinity, where Jesus is distinct yet fully God.upholding all things by His powerful word This phrase highlights Christ's sustaining power over the universe. The concept of God's word as powerful is rooted in <a href="/genesis/1.htm">Genesis 1</a>, where God speaks creation into existence. Jesus' role in maintaining creation is also affirmed in <a href="/colossians/1-17.htm">Colossians 1:17</a>, which states that in Him all things hold together. This reflects His divine authority and ongoing involvement in the world.After He had provided purification for sins This part refers to Jesus' atoning work on the cross, where He offered Himself as a sacrifice for humanity's sins. The purification theme is deeply rooted in the Old Testament sacrificial system, particularly in the Day of Atonement rituals (Leviticus 16). Jesus' sacrifice is seen as the fulfillment of these types, providing a once-for-all cleansing (<a href="/hebrews/9-12.htm">Hebrews 9:12-14</a>).He sat down at the right hand of the Majesty on high The imagery of sitting at the right hand signifies a position of honor and authority. In ancient cultures, the right hand of a king was a place of power and privilege. This phrase echoes <a href="/psalms/110.htm">Psalm 110:1</a>, a messianic prophecy, and indicates the completion of Christ's redemptive work. His sitting down signifies rest and the finality of His priestly duties, as opposed to the continual sacrifices of the Levitical priests.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/t/the_son.htm">The Son (Jesus Christ)</a> Central figure in this verse, described as the radiance of God's glory and the exact representation of His nature. 2. <a href="/topical/g/god.htm">God (The Father)</a> The source of glory, whose nature is perfectly represented by the Son. 3. <a href="/topical/t/the_majesty_on_high.htm">The Majesty on High</a> A reference to God’s sovereign position, emphasizing His supreme authority and the exalted position of Christ. 4. <a href="/topical/p/purification_for_sins.htm">Purification for Sins</a> Refers to the redemptive work of Christ, accomplished through His death and resurrection. 5. <a href="/topical/t/the_right_hand_of_god.htm">The Right Hand of God</a> Symbolizes a position of power and authority, where Christ is seated after His ascension.<div class="vheading2">Teaching Points</div><a href="/topical/t/the_radiance_of_god's_glory.htm">The Radiance of God's Glory</a> Jesus perfectly reflects the glory of God, much like the sun's rays reflect the sun itself. As believers, we are called to reflect Christ's light in our lives. <a href="/topical/e/exact_representation_of_his_nature.htm">Exact Representation of His Nature</a> The Greek term "charakt?r" implies an exact imprint or representation. Jesus is the perfect image of God, and through Him, we understand God's character and nature. <a href="/topical/u/upholding_all_things_by_his_powerful_word.htm">Upholding All Things by His Powerful Word</a> Jesus sustains the universe, demonstrating His divine power and authority. Trust in His sovereignty and power in every aspect of life. <a href="/topical/p/purification_for_sins.htm">Purification for Sins</a> Christ's sacrificial work on the cross provides complete purification for our sins. Embrace this truth and live in the freedom and forgiveness it offers. <a href="/topical/s/seated_at_the_right_hand_of_god.htm">Seated at the Right Hand of God</a> Christ's position at God's right hand signifies His completed work and ongoing intercession for us. Rest in the assurance of His finished work and His continual advocacy.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_hebrews_1.htm">Top 10 Lessons from Hebrews 1</a> <a href="/q/how_does_jesus'_word_align_with_science.htm">If Hebrews 1:3 declares Jesus sustains everything by His word, how does this align with scientific laws governing the universe? </a> <a href="/q/what_means_god_upholding_all_things.htm">What does God upholding all things mean?</a> <a href="/q/why_stop_gathering_together.htm">Is God our Sustainer?</a> <a href="/q/how_do_miracles_fit_natural_laws.htm">How do we reconcile miracles with the uniformity of natural laws?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/hebrews/1.htm">Ellicott's Commentary for English Readers</a></div>(3) Who being the brightness . . .--Who being the effulgence of His glory and the exact image of His substance. The first figure is familiar to us in the words of the Nicene Creed (themselves derived from this verse and a commentary upon it), "God of God, Light of Light, Very God of Very God." Again striking parallels to the language present themselves in Philo, who speaks of the spirit breathed into man at his creation as an "effulgence of the Blessed and Thrice-blessed Nature"; and in the well-known passage of the Book of Wisdom, "She (Wisdom) is the effulgence of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness" (<a href="//apocrypha.org/wisdom_of_solomon/7-26.htm" title="For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.">Wisdom Of Solomon 7:26</a>). In the Old Testament the token of the divine presence is the Shechinah, the "cloud of glory" (called "the glory" in <a href="/romans/9-4.htm" title="Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;">Romans 9:4</a>; comp. <a href="/hebrews/9-5.htm" title="And over it the cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly.">Hebrews 9:5</a> in this Epistle); here it is the divine nature itself that is denoted by the "glory." Of the relation between this word and that which follows ("substance") it is difficult to speak, as the conceptions necessarily transcend human language; but we may perhaps say (remembering that all such terms are but figurative) that the latter word is internal and the former external,--the latter the essence in itself, the former its manifestation. Thus the "Son" in His relation to "God" is represented here by light beaming forth from light, and by exact impress--the perfect image produced by stamp or seal. These designations, relating to the essential nature of the Son, have no limitation to time; the participle "being" must be understood (comp. <a href="/philippians/2-6.htm" title="Who, being in the form of God, thought it not robbery to be equal with God:">Philippians 2:6</a>; <a href="/john/1-1.htm" title="In the beginning was the Word, and the Word was with God, and the Word was God.">John 1:1</a>) of eternal, continuous existence. The word "person" is an unfortunate mistranslation in this place. Most of the earlier English versions have "substance," person being first introduced in the Genevan Testament in deference to Beza.By the word.--The thought seems suggested by Genesis 1. (<a href="/psalms/33-9.htm" title="For he spoke, and it was done; he commanded, and it stood fast.">Psalm 33:9</a>); the spoken word was the expression of His power. What is said above of "being" applies to "upholding," except that the latter implies a previous creative act. . . . <div class="vheading2"><a href="/commentaries/pulpit/hebrews/1.htm">Pulpit Commentary</a></div>Verse 3. - Who, being, etc. The participle ῳ}ν῞((νοτ γενόμενος, as in ver. 4 - denotes (as does still more forcibly ὐπάρχων in the cognate passage, <a href="/philippians/2-6.htm">Philippians 2:6</a>) what the Son is in himself essentially and independently of his manifestation in time. This transcendent idea is conveyed by two metaphorical expressions, differing in the metaphors used, but concurrent in meaning. The brightness of his glory. The word δόξα (translated "glory"), though net in classical Greek carrying with it the idea of light, is used in the LXX. for the Hebrew כָּבוד, which denotes the splendor surrounding God; manifested on Mount Sinai, in the holy of holies, in the visions of Ezekiel, etc.; and regarded as existing eternally "above the heavens" (cf. <a href="/exodus/24-15.htm">Exodus 24:15</a>; <a href="/exodus/40-34.htm">Exodus 40:34</a>; <a href="/1_kings/8-11.htm">1 Kings 8:11</a>; <a href="/ezekiel/8-4.htm">Ezekiel 8:4</a>; <a href="/psalms/24-7.htm">Psalm 24:7, 8</a>, etc.). But the full blaze of this glory, accompanying" the face" of God, even Moses was not allowed to see; for no man could see him and live. Moses was hidden in a cleft of the rock while the God's glory passed by, and saw only its outskirts, i.e. the radiance left behind after it; had passed; hearing meanwhile a proclamation of the moral attributes of Deity, by a perception of which he might best see God (<a href="/exodus/33-18.htm">Exodus 33:18</a>, etc.). Similarly in the New Testament. There also, as on Sinai, in the tabernacle, and in prophetic vision, the glory of God is occasionally manifested under the form of an unearthly radiance; as in the vision of the shepherds (<a href="/luke/2-9.htm">Luke 2:9</a>), the Transfiguration (<a href="/luke/9-28.htm">Luke 9:28</a>, etc.), the ecstasy of Stephen (<a href="/acts/7-55.htm">Acts 7:55</a>). But in itself, as it surrounds "the face" of God, it is still invisible and unapproachable; cf. <a href="/john/1-18.htm">John 1:18</a>, "No man hath seen God at any time;" <a href="/1_john/1-5.htm">1 John 1:5</a>, "God is Light;" <a href="/1_timothy/6-16.htm">1 Timothy 6:16</a>, "Dwelling in the light which no man can approach unto (φῶς απρόσιτον), whom no man hath seen nor can see." It denotes really, under the image of eternal, self-existent, unapproachable light, the ineffable Divine perfection, the essence of Deity, which is beyond human ken. "Sempiterna ejus virtus et divinitas" (Bengel). Of this glory the SON is the ἀπαύγασμα - a word not occurring elsewhere in the New Testament, but used by the Alexandrian writers. The verb ἀπαυγάζω means "to radiate," "to beam forth brightness;" and ἀπαύγασμα, according to the proper meaning of nouns so formed, should mean the brightness beamed forth - this rather than its reflection from another object, as the sun's light is reflected from a cloud. So the noun is used in Wisd. 7:26, as applied to Σοφία, which is there personified in a manner suggestive of the doctrine of the Λόγος: Ατμὶς γὰρ ἐστὶ τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής... ἀπαύγασμα γὰρ ἐστὶ φωτὸς αἰδίου And Philo speaks of the breath of life breathed lute man (<a href="/genesis/2-7.htm">Genesis 2:7</a>) as τῆς μακαρίας καὶ τρισμακαρίας φύσευς απαύγασμα ('De Spec. Leg.,' § 11). As, then, the eradiated brightness is to the source of light, so is the SON, in his eternal being, to the Father. It is, so to speak, begotten of the source, and of one substance with it, and yet distinguishable from it; being that through which its glory is made manifest, and through which it enlightens all things. The Person of the Son is thus represented, not as of one apart from God, irradiated by his glory, but as himself the sheen of his glory; cf. <a href="/john/1-14.htm">John 1:14</a>, "We beheld his glory, the glory as of the only begotten of the Father;" also <a href="/john/1-4.htm">John 1:4</a>; <a href="/john/1-9.htm">John 1:9</a>. The above is the view taken by the Fathers generally, and expressed in the Church's Creed, φῶς ἐκ φωτός. And express Image of his substance; not "of his person," as in the A.V. The latter rendering is due to the long-accepted theological use of the word ὑπόστασις in the sense of personal subsistence, as applied to each of the Three in One. What the Latins called persona the Greeks at length agreed to call hypostasis, while the Greek οὐσία (equivalent to essentia) and the Latin substantia (though the latter word etymologically corresponds with hypostasis) were used as equivalents in meaning. But it was long after the apostolic age that this scientific use of the word became fixed. After as well as before the Nicene Council usia was sometimes used to denote what we mean by person, and hypostasis to denote what we mean by the substance of the Godhead; and hence came misunderstandings during the Arian controversy. Bull ('Def. Fid. Nic.,' 2:9. 11) gives a catena of instances of this uncertain usage. The definite doctrine of the Trinity, though apparent in the New Testament, had not as yet come under discussion at the time of the writing of this Epistle, or been as yet scientifically formulated; and hence we must take the word in its general and original sense, the same as that now attached to its etymological equivalent, substantia. It means literally, "a standing under," and is used (1) in a physical sense, for "foundation," as in <a href="/psalms/69-2.htm">Psalm 69:2</a>, "I sink in deep mire where there is no standing," where the LXX. has ὑπόστασις: (2) metaphorically, for "confidence" or "certainty," as below, <a href="/hebrews/3-14.htm">Hebrews 3:14</a> and <a href="/2_corinthians/9-4.htm">2 Corinthians 9:4</a>; (3) metaphysically, for that which underlies the phenomena of things and constitutes their essential being. Of the substance, understood in the last sense, of God the Son is the χαρακτὴρ, which word expresses a similar kind of relation to the Divine substance as ἀπαύγασμα does to the Divine glory. Derived from χαράσσω (equivalent to "mark," "grave," or "stamp," with an engraven or imprinted character), its proper meaning is the perceptible image on the material so stamped or engraved, of which it thus becomes the χαρακτὴρ. Thus the "image and superscription" on a coin is its χαρακτὴρ, manifesting what the coin is. The instance of the tribute money (<a href="/matthew/22-20.htm">Matthew 22:20</a>) at once occurs to us: our Lord pointed to the χαρακτὴρ on the coin as manifesting its ὑπόστασις, as being Caesar's money. Thus also the lineaments of a countenance are called its χαρακτὴρ, as in Herod., 1:116, Ὁ χαρακτὴρ τοῦ προσώπου. A passage in Philo is illustrative of the sense intended; and it is to be observed (both with regard to the expression before us and to the preceding ἀπαύγασμα) that the Alexandrian theologians are important guides to the interpretation of phrases in this Epistle, their influence on its modes of thought and expression being perceptible. He says ('De Plant. Nee.,' § 5) that Moses called the rational soul the image (εἰκόνα) of the Divine and Invisible, as being οὐσιωθεῖσαν καὶ τυπωθεῖσαν σφραγῖδι Θεοῦ ἥς ὁ χαρακτὴρ ἐστὶν ὁ ἀι'διος λόγος. Here, be it observed, χαρακτὴρ is used for the form or lineament of the Divine seal itself, not for the copy stamped on the plastic material. And it is applied, as here, to the "Eternal Word," as being the manifestation of what the unseen Godhead is. Hence it would be wrong to understand the word, as some have done, as denoting the form impressed by one substance on another - as though the impression left on the wax were the χαρακτὴρ of the seal. This misconception would mislead (as might also ἀπαύγασμα, if rendered "reflection") in that it would seem to represent the Son as distinct from God, though stamped with his likeness and irradiated by his glory. Arian views about the SON, or even mere humanitarian views about the Christ, might thus seem countenanced. The two words ἀπαύγασμα and χαρακτὴρ, as has been said, express a similar relation to δόξα and ὑπόσρασις respectively, and convey the same general idea of the Son's eternal relation to the Father. But both are, of course, but figures, each necessarily inadequate, of the inscrutable reality. If we may distinguish between them, it may be said that the former especially intimates the view of the operation and energy of the Godhead being through the Son, while the latter more distinctly brings out the idea of the Son being the Manifestation of what the God- head is, and especially of what it is to us. And upholding all things. We have here still the present participle, denoting the intrinsic operation of him who was revealed as Son. Though the word φέρειν, in the sense of upholding or sustaining creation, does not occur elsewhere in the, New Testament, it can hardly have any other meaning here, considering the context. We find a similar use of it in <a href="/numbers/11-14.htm">Numbers 11:14</a>; <a href="/deuteronomy/1-9.htm">Deuteronomy 1:9</a>, "to bear (φέρειν) all this people alone." And in the later Greek and rabbinical writers parallels are found. Chrysostom interprets φέρων as meaning κυβερνῶν τὰ διαπίπτοντα συγκρατῶν, which comes to the same thing as "upholding" or "sustaining." The meaning is that not only were "the worlds" made through him; in his Divine nature he ever "upholds" the "all things" which were made through him, and of which, as SON, he was appointed "Heir;" el. <a href="/colossians/1-17.htm">Colossians 1:17</a>, "And in him all things consist." And this upholding operation must not be supposed to have been in abeyance during the period of his humiliation. He was still what he had been eternally, though he had "emptied himself" of the state and prerogatives of Deity (<a href="/philippians/2-7.htm">Philippians 2:7</a>); el. (though the text is somewhat doubtful) <a href="/john/3-13.htm">John 3:13</a>, "The Son of man, which is (ω}ν) in heaven." By the word (ῤήματι) of his power is an expression elsewhere used of the voluntas efficax of Deity - the utterance of Divine power; cf. <a href="/hebrews/11-3.htm">Hebrews 11:3</a>, "The worlds were framed by the Word (ῤήματι) of God." The writer could hardly have used it in this connection, if speaking of a created being. As to the reference of "his" before" power," whether to the subject of the sentence or to God, there is the same ambiguity in the Greek as in the English translation. Even if αὐτοῦ be intended, and not αὑτοῦ (and the former is most likely, since the pronoun, though it be reflective, is not emphatically so), it may with grammatical propriety refer either, like the previous αὐτοῦ, to God, or to him who thus upholds all things. In either case the general meaning of the clause remains the same. Enough has been said on the whole series of phrases which is thus concluded to show the untenableness of the Socinian interpretation, which would refer them only to Christ in the flesh and to the Christian dispensation. On such interpretation of the first of them Bull remarks, "Interpretatio Socinistarum, Deum nempe dici per Filiam saecula condidisse, quod per ipsum genus humanum reformavit et restauravit, et in novum quemdam statum transtulit, prodigiosum est commentum. Sane juramento aliquis tuto affirmare possit, ex Hebraeis, ad quos scripta fuit ilia epistola, ne unum quidem fuisse, qui scriptoris verba hoc sensu intellexerit, aut vel per somnium cogitaverit, per τοὺς αἰῶνας, saeculaa, significarum fuisse tantum genus humanum, nedum ejus pattem illam, cui tunc temporis evangelii lux effulserat" ('Jud. Eccl. Cath.,' 5:8). When he had made purification of sins. (So, according to the best-supported 'rod now generally accepted text.) The aorist is now resumed, denoting an act in time - the act accomplished by him as incarnate SON, previous to and necessary for his entering on the inheritance appointed to him as such. This act, the grand purpose of the Incarnation, was atonement. There can be no doubt that the cleansing effected by atonement, and not the mere moral reformation of believers, is meant here by purification of sins. The sequel of the Epistle, being, as aforesaid, the full expression of the drift of the exordium, is sufficient proof of this. For in it Christ is exhibited at great length as the true High Priest of humanity, accomplishing truly what the Jewish priesthood signified; and as having "sat down at the right hand of the throne of the Majesty in the heavens," in virtue of his accomplished atonement (<a href="/hebrews/8-1.htm">Hebrews 8:1</a>; <a href="/hebrews/10-12.htm">Hebrews 10:12</a>). Nor would the Hebrew readers to whom the Epistle was addressed be likely to understand καθαρισμὸν ("purification") in any other sense than this. The verb καθαρίζειν is the LXX. equivalent for the Hebrew מִהַר, frequent in the Old Testament for ceremonial cleansing, the result of atoning sacrifice; in which sense it is accordingly used in <a href="/hebrews/10.htm">Hebrews 10</a>. of this Epistle. The theory of the Jewish ceremonial law was that the whole congregation, including the priests themselves, were too much polluted by sin to approach the holy God who dwelt between the cherubim. Therefore sacrifices were ordained to make atonement for them. The word for "making atonement for" (Greek, ἰλασκέσθαι) is in Hebrew כָפַר, which means properly "to cover;" i.e. to cover sin from the sight of God. And the result of such atonement was called "purification," or "cleansing." This appears clearly in <a href="/leviticus/16.htm">Leviticus 16</a>, where the ceremonies of the great Day of Atonement are detailed. After an account of the various sacrifices of atonement, for the high priest and his house, for the people, and for the holy place itself polluted by their sins, we read (ver. 19), "And he shall sprinkle of the blood upon it [i.e. the altar] with his finger seven times, and cleanse it (καθαριεῖ), and hallow it from the uncleanness (τῶν ἀκαθαρσιῶν) of the children of Israel." And finally (ver. 30), "For on that day shall the priest make an atonement for you, to cleanse you (καθαρίσαι), that ye may be clean from all your sins before the Lord." It is to be observed, further, that it is especially the meaning of the ceremonial of the Day of Atonement that Christ is spoken of afterwards in the Epistle as having fulfilled. For the phrase, ποιησάμενος καθαρισμὸν ἁμαρτιὼν, cf. <a href="/job/7-21.htm">Job 7:21</a>, Διατί οὐκ ἐποιήσω τῆς ἀνομίας λήθην καὶ καθαρισμὸν τῆς ἁμαρτίας μου. Its meaning in the Epistle may be that Christ, by his death, brought into being and established a permanent purification of sins - "a fountain open for sin and for uncleanness" (<a href="/zechariah/13-1.htm">Zechariah 13:1</a>) - in his blood, which is regarded as now ever offered at the heavenly mercy-seat (<a href="/hebrews/9-12.htm">Hebrews 9:12</a>) and sprinkled on the redeemed below (<a href="/hebrews/9-14.htm">Hebrews 9:14, 22</a>). Thus the distinction, observed above, between the atonement (ἱλασμὸς), of sacrifice and its application for cleansing (καθαρισμὸς) would be preserved (cf. <a href="/1_john/1-7.htm">1 John 1:7</a> and <a href="/revelation/7-14.htm">Revelation 7:14</a>). Sat down; i.e. entered on his inheritance of all things; not simply in the sense of resuming his pristine glory, but of obtaining the preeminence denoted in prophecy as appointed to the Son, human as well as Divine, and won by obedience and accomplished atonement. And this his supreme exaltation (as will be seen hereafter) carries with it the idea of an exaltation of humanity, of which he was the High Priest and Representative. But be it observed that there is no change in the subject; of the sentence. He who "sat down on high" after making purification is the same with him through whom the worlds were made, and whose eternal Divinity has been expressed by the present participles. This identification supports the orthodox position of there being but one personality in Christ, notwithstanding the two natures, and justifies, against Nestorian-ism, the term θεοτόκος ασ applied to the blessed Virgin, with other cognate expressions accepted in orthodox theology, such as, "God suffered," though in his human, not his Divine, nature; "God shed his blood" (cf. <a href="/philippians/2-8.htm">Philippians 2:8</a>, etc.). On the right hand of the Majesty on high. The expression is taken from <a href="/psalms/110-1.htm">Psalm 110:1</a>, afterwards cited in this Epistle, and prominently referred to in like manner by St. Paul. The figure is suggested by the custom of Oriental kings, who placed at the right hand of the throne a son whom they associated with themselves in the prerogatives of royalty. Occurring as it does first in a Messianic psalm, the phrase is never applied to the Son's original relation to the Father "before the ages," but only to his exaltation as the Christ (on which see Bleek). The same idea seems expressed by our Lord's own words, "All authority hath been given unto me in heaven and in earth" (<a href="/matthew/28-18.htm">Matthew 28:18</a>). But in the end, according to St. Paul (<a href="/1_corinthians/15-24.htm">1 Corinthians 15:24, 28</a>), this peculiar "kingship" of the SON will cease, the redemptive purpose being accomplished. It is to be observed that, both here and afterwards (<a href="/hebrews/8-1.htm">Hebrews 8:1</a>), a fine periphrasis is used for "right-hand of God;" "the right hand of the Majesty on high" and "the right hand of the throne of the Majesty in the heavens." This may be regarded, not only as characteristic of the eloquent style of the Epistle, but also as implying an avoidance of too local or physical a view of the session spoken cf. It is apparent elsewhere how the writer sees in the figures used to denote heavenly things only signs, level to our comprehension, of corresponding realities beyond our ken. <a href="/commentaries/hebrews/1-3.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>[The Son] ὃς (hos) Personal / Relative Pronoun - Nominative Masculine Singular <a href="/greek/strongs_3739.htm">Strong's 3739: </a> Who, which, what, that. is ὢν (ōn) Verb - Present Participle Active - Nominative Masculine Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. [the] radiance ἀπαύγασμα (apaugasma) Noun - Nominative Neuter Singular <a href="/greek/strongs_541.htm">Strong's 541: </a> A light flashing forth (from), radiation, gleam. From a compound of apo and augazo; an off-flash, i.e. Effulgence. of [God’s] τῆς (tēs) Article - Genitive Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. glory δόξης (doxēs) Noun - Genitive Feminine Singular <a href="/greek/strongs_1391.htm">Strong's 1391: </a> From the base of dokeo; glory, in a wide application. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. [the] exact representation χαρακτὴρ (charaktēr) Noun - Nominative Masculine Singular <a href="/greek/strongs_5481.htm">Strong's 5481: </a> From the same as charax; a graver, i.e. engraving, the figure stamped, i.e. An exact copy or representation). of τῆς (tēs) Article - Genitive Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. His αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. nature, ὑποστάσεως (hypostaseōs) Noun - Genitive Feminine Singular <a href="/greek/strongs_5287.htm">Strong's 5287: </a> From a compound of hupo and histemi; a setting under, i.e. concretely, essence, or abstractly, assurance. upholding φέρων (pherōn) Verb - Present Participle Active - Nominative Masculine Singular <a href="/greek/strongs_5342.htm">Strong's 5342: </a> To carry, bear, bring; I conduct, lead; perhaps: I make publicly known. A primary verb. all things πάντα (panta) Adjective - Accusative Neuter Plural <a href="/greek/strongs_3956.htm">Strong's 3956: </a> All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole. by τῷ (tō) Article - Dative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. His αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. powerful δυνάμεως (dynameōs) Noun - Genitive Feminine Singular <a href="/greek/strongs_1411.htm">Strong's 1411: </a> From dunamai; force; specially, miraculous power. word. ῥήματι (rhēmati) Noun - Dative Neuter Singular <a href="/greek/strongs_4487.htm">Strong's 4487: </a> From rheo; an utterance, ; by implication, a matter or topic; with a negative naught whatever. [After] δι’ (di’) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. He had provided ποιησάμενος (poiēsamenos) Verb - Aorist Participle Middle - Nominative Masculine Singular <a href="/greek/strongs_4160.htm">Strong's 4160: </a> (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do. purification καθαρισμὸν (katharismon) Noun - Accusative Masculine Singular <a href="/greek/strongs_2512.htm">Strong's 2512: </a> From katharizo; a washing off, i.e. ablution, expiation. for sins, ἁμαρτιῶν (hamartiōn) Noun - Genitive Feminine Plural <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. He sat down ἐκάθισεν (ekathisen) Verb - Aorist Indicative Active - 3rd Person Singular <a href="/greek/strongs_2523.htm">Strong's 2523: </a> Another form for kathezomai; to seat down, i.e. Set; intransitively, to sit; figuratively, to settle. at ἐν (en) Preposition <a href="/greek/strongs_1722.htm">Strong's 1722: </a> In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc. [the] right hand δεξιᾷ (dexia) Adjective - Dative Feminine Singular <a href="/greek/strongs_1188.htm">Strong's 1188: </a> On the right hand, right hand, right. From dechomai; the right side or hand. of the τῆς (tēs) Article - Genitive Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Majesty Μεγαλωσύνης (Megalōsynēs) Noun - Genitive Feminine Singular <a href="/greek/strongs_3172.htm">Strong's 3172: </a> (divine) majesty, greatness. From megas; greatness, i.e. divinity. on ἐν (en) Preposition <a href="/greek/strongs_1722.htm">Strong's 1722: </a> In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc. high. ὑψηλοῖς (hypsēlois) Adjective - Dative Masculine Plural <a href="/greek/strongs_5308.htm">Strong's 5308: </a> High, lofty. From hupsos; lofty. <div class="vheading">Links</div><a href="/niv/hebrews/1-3.htm">Hebrews 1:3 NIV</a> <a href="/nlt/hebrews/1-3.htm">Hebrews 1:3 NLT</a> <a href="/esv/hebrews/1-3.htm">Hebrews 1:3 ESV</a> <a href="/nasb/hebrews/1-3.htm">Hebrews 1:3 NASB</a> <a href="/kjv/hebrews/1-3.htm">Hebrews 1:3 KJV</a> <a href="//bibleapps.com/hebrews/1-3.htm">Hebrews 1:3 BibleApps.com</a> <a href="//bibliaparalela.com/hebrews/1-3.htm">Hebrews 1:3 Biblia Paralela</a> <a href="//holybible.com.cn/hebrews/1-3.htm">Hebrews 1:3 Chinese Bible</a> <a href="//saintebible.com/hebrews/1-3.htm">Hebrews 1:3 French Bible</a> <a href="/catholic/hebrews/1-3.htm">Hebrews 1:3 Catholic Bible</a> <a href="/hebrews/1-3.htm">NT Letters: Hebrews 1:3 His Son is the radiance of his (Heb. He. 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