Hebrews 1:8

1:8 but of ¹  the Son he says, ² 

“Your throne, O God, is forever and ever, ³ 

and a righteous scepter ⁴  is the scepter of your kingdom.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ⁵  whom he appointed heir of all things, and through whom he created the world. ⁶ 

Hebrews 5:6

5:6 as also in another place God ⁷  says, “You are a priest forever in the order of Melchizedek.” ⁸ 

Hebrews 6:5

6:5 tasted the good word of God and the miracles of the coming age,

Hebrews 7:17

7:17 For here is the testimony about him: ⁹  “You are a priest forever in the order of Melchizedek.” ¹⁰ 

Hebrews 7:24

7:24 but he holds his priesthood permanently since he lives forever.

Hebrews 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ¹¹  what is pleasing before him through Jesus Christ, to whom be glory forever. ¹²  Amen.

Hebrews 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ¹³ 

Hebrews 11:3

11:3 By faith we understand that the worlds ¹⁴  were set in order at God’s command, ¹⁵  so that the visible has its origin in the invisible. ¹⁶ 

Hebrews 7:21

7:21 but Jesus ¹⁷  did so ¹⁸  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ¹⁹  –

Hebrews 7:28

7:28 For the law appoints as high priests men subject to weakness, ²⁰  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Hebrews 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

[1:8]  ¹ tn Or “to.”

[1:8]  ² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³ 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.

[1:8]  ⁴ tn Grk “the righteous scepter,” but used generically.

[1:2]  ⁵ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ⁶ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[5:6]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ¹⁰ sn A quotation from Ps 110:4.

[7:17]  ¹³ tn Grk “for he/it is witnessed that.”

[7:17]  ¹⁴ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[13:21]  ¹⁷ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ¹⁸ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[6:20]  ²¹ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[11:3]  ²⁵ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ²⁶ tn Grk “by God’s word.”

[11:3]  ²⁷ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[7:21]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ³⁰ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ³¹ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:28]  ³³ sn See Heb 5:2 where this concept was introduced.