45:6 Your throne, 1 O God, is permanent. 2
The scepter 3 of your kingdom is a scepter of justice.
45:7 You love 4 justice and hate evil. 5
For this reason God, your God 6 has anointed you 7
with the oil of joy, 8 elevating you above your companions. 9
89:14 Equity and justice are the foundation of your throne. 10
Loyal love and faithfulness characterize your rule. 11
99:4 The king is strong;
he loves justice. 12
You ensure that legal decisions will be made fairly; 13
you promote justice and equity in Jacob.
“Your throne, O God, is forever and ever, 18
and a righteous scepter 19 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 20 with the oil of rejoicing.” 21
1 sn The king’s throne here symbolizes his rule.
2 tn Or “forever and ever.”
3 sn The king’s scepter symbolizes his royal authority.
4 sn To love justice means to actively promote it.
5 sn To hate evil means to actively oppose it.
6 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
7 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
8 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
9 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
7 sn The Lord’s throne symbolizes his kingship.
8 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).
10 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
11 tn Heb “you establish fairness.”
13 tn Or “ruler.”
14 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
16 tn Or “to.”
17 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
18 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
19 tn Grk “the righteous scepter,” but used generically.
19 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
20 sn A quotation from Ps 45:6-7.