be-got'-'-n (yaladh; "to bear," "bring forth," "beget"; denotes the physical relation of either parent to a child, Ge 3:16; 4:18): Used metaphorically of God's relation to Israel (De 32:18) and to the Messianic king (Ps 2:7); (gennao, "to beget," or "bear"): generally used of a father (Mt 1:1-16); more rarely of a mother (Lu 1:13,57); used metaphorically of causing or engendering moral and spiritual relations and states (1Co 4:15; Phm 1:10); of the new birth of the Holy Spirit (Joh 3:3 ff). Men who obey and love God as sons are begotten of Him (Joh 1:13; 1Jo 2:29; 3:9; 4:7; 5:1,4,18; compare 1Pe 1:23). Used especially of God's act in making Christ His Son: "Thou art my Son; this day have I begotten thee" (Ps 2:7) quoted in Ac 13:33 in reference to His resurrection (compare Ro 1:4). The same passage is cited (Heb 1:5) as proving Christ's filial dignity, transcending the angels in that "he hath inherited a more excellent name than they," i.e. the name of son; and again (Heb 5:5) of God conferring upon Christ the glory of the priestly office.
Commentators differ as to whether the act of begetting the Son in these two passages is (a) the eternal generation, or (b) the incarnation in time, or (c) the resurrection and ascension. The immediate context of Heb 1:5 (see Heb 1:3) seems to favor the last view (Westcott). The first view would not be foreign to the author's thought: with Heb 5:5 compare Heb 6:20, "a high priest forever" (Alford). The author of Heb thinks of the eternal and essential sonship of Christ as realized in history in His ascension to the "right hand of the Majesty" (Heb 1:3). And what is emphatic is the fact and status of sonship, rather than the time of begetting.