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 6:17

6:17 In the same way ⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁶  and so he intervened with an oath,

Hebrews 7:28

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

Hebrews 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁸  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

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.

[6:17]  ⁵ tn Grk “in which.”

[6:17]  ⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:28]  ⁹ sn See Heb 5:2 where this concept was introduced.

[9:11]  ¹³ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.