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  • PARALLEL BIBLE - Hebrews 1:8

    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14




    King James Bible - Hebrew 1:8

    But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

    World English Bible

    But of the Son he says, "Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom.

    Douay-Rheims - Hebrew 1:8

    But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.

    Webster's Bible Translation

    But to the Son, he saith, Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom.

    Greek Textus Receptus

    4314 δε 1161 τον 3588 υιον 5207 ο 3588 θρονος 2362 σου 4675 ο 3588 θεος 2316 εις 1519 τον 3588 αιωνα 165 του 3588 αιωνος 165 ραβδος 4464 ευθυτητος 2118 η 3588 ραβδος 4464 της 3588 βασιλειας 932 σου 4675

    Treasury of Scriptural Knowledge

    VERSE (8) -
    Ps 45:6,7

    SEV Biblia, Chapter 1:8

    Mas al Hijo: Tu trono, oh DIOS; por el siglo del siglo; vara de equidad la vara de tu Reino;

    Clarke's Bible Commentary - Hebrew 1:8

    Verse 8. Thy
    throne, O God, is for ever and ever] If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psa. xlv. 6, 7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, Thou art fairer than the children of men, the Targum says: "Thy beauty, ajym aklm malca Meshicha, O King Messiah, is greater than the children of men." Aben Ezra says: "This Psalm speaks of David, or rather of his son, the Messiah, for this is his name," Ezekiel xxxiv. 24: And David my servant shall be a Prince over them for ever. Other rabbins confirm this opinion.

    This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and o qeov, being the nominative case, is supposed to be a sufficient justification of this version.

    In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, d[w lw[ yhla ask kisaca Elohim olam vaed, Thy throne, O God, is for ever, and to eternity. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, Matt. xxviii. 18: All power is given unto me, both in HEAVEN and EARTH. My throne, i.e. my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory-sovereign, unlimited power and authority, which I had with the Father before the world began; John xvii. 5. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates yhla Elohim, by qee, O God, in the vocative case; and the Arabic adds the sign of the vocative (Arabic) ya, reading the place thus: (Arabic) korsee yallaho ila abadilabada, the same as in our version. And even allowing that o qeov here is to be used as the nominative case, it will not make the sense contended for, without adding esti to it, a reading which is not countenanced by any version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: forsothe to the sone God thi troone into the world of world: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: but to the sone he seith, God thy trone is into the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: But unto the sonne he sayeth, God, thi seate endureth for ever and ever: the cepter of thi kyngdome is a right cepter. Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word esti, is, because not authorized by the original: a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation. See some farther criticisms on this at the end of this chapter.

    A scepter of righteousness] The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.

    John Gill's Bible Commentary

    Ver. 8. But unto the Son, he saith , etc..] What he does not to angels, and which sets him infinitely above them; which shows him to be a Prince and King, and not a servant, or minister; and which even ascribes deity to him: thy throne, O God, is for ever and ever : this, with what follows in this verse, and the next, is taken out of ( Psalm 45:6,7) which psalm is not spoken of Solomon, to whom many things in it will not agree; he was not fairer than other men; nor was he a warrior; nor was his throne for ever and ever; and much less a divine person, and the object of worship; but the Messiah, and so the ancient Jews understand it: the Targum applies it to him, and mentions him by name in ( Hebrews 1:2) and some of their modern writers affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, saying, it is spoken concerning David, or Messiah his Son, whose name is so, ( Ezekiel 37:25). Deity is here ascribed to the Son of God; he is expressly called God; for the words will not bear to be rendered, thy throne is the throne of God, or thy throne is God; or be supplied thus, God shall establish thy throne: nor are the words an apostrophe to the father, but are spoken to the king, the subject of the psalm, who is distinguished from God the Father, being blessed and anointed by him; and this is put out of all doubt by the apostle, who says they are addressed to the Son, who is not a created God, nor God by office, but by nature; for though the word Elohim is sometimes used of those who are not gods by nature; yet being here used absolutely, and the attributes of eternity, and most perfect righteousness, being ascribed to the person so called, prove him to be the true God; and this is the reason why his throne is everlasting, and his sceptre righteous, and why he should be worshipped, served, and obeyed. Dominion and duration of it are given to him; his throne denotes his kingly power, and government; which is general, over angels, good and bad; over men, righteous and wicked, even the greatest among them, the kings and princes of the earth: and special, over his church and people; and which is administered by his Spirit and grace in the hearts of his saints; and by his word and ordinances in his churches; and by his powerful protection of them from their enemies; and will be in a glorious manner in the latter day, and in heaven to all eternity; for his throne is for ever, and on it he will sit for ever: his kingdom is an everlasting kingdom; he will have no successor in it, nor can his government be subverted; and though he will deliver up the kingdom to the Father, it will not cease. A sceptre of righteousness is the sceptre of thy kingdom ; the sceptre is an ensign of royalty; and a sceptre of righteousness, or rightness, is expressive of the justice of government; the Syriac version renders it, a sceptre stretched out; which is a sceptre of mercy, as the instance of Ahasuerus stretching out his sceptre to Esther shows; and such is the Gospel of Christ, which holds forth and declares the mercy, grace, and love of God to men through Christ; and which may be called a sceptre of righteousness, since it reveals and directs to the righteousness of Christ, and encourages to works of righteousness; but here it designs the righteous administration of Christ's kingly office; for just and true are, have been, and ever will be his ways, as King of saints.

    Matthew Henry Commentary

    Verses 4-14 - Many
    Jews had a superstitious or idolatrous respect for angels, becaus they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, an some went so far as to pay them a kind of religious homage or worship Thus it was necessary that the apostle should insist, not only of Christ's being the Creator of all things, and therefore of angel themselves, but as being the risen and exalted Messiah in human nature to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparin what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the offic of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not bee God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the nam Messiah from his being anointed. Only as Man he has his fellows, and a anointed with the Holy Spirit; but he is above all prophets, priests and kings, that ever were employed in the service of God on earth Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creatin the world and in changing it. Christ will fold up this world as garment, not to be abused any longer, not to be used as it has been. A a sovereign, when his garments of state are folded and put away, is sovereign still, so our Lord, when he has laid aside the earth an heavens like a vesture, shall be still the same. Let us not then se our hearts upon that which is not what we take it to be, and will no be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Le the thoughts of this make us watchful, diligent, and desirous of tha better world. The Saviour has done much to make all men his friends yet he has enemies. But they shall be made his footstool, by humbl submission, or by utter destruction. Christ shall go on conquering an to conquer. The most exalted angels are but ministering spirits, mer servants of Christ, to execute his commands. The saints, at present are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting an keeping their bodies, instructing and comforting their souls, unde Christ and the Holy Ghost. Angels shall gather all the saints togethe at the last day, when all whose hearts and hopes are set upon perishin treasures and fading glories, will be driven from Christ's presenc into everlasting misery __________________________________________________________________

    Greek Textus Receptus

    4314 δε 1161 τον 3588 υιον 5207 ο 3588 θρονος 2362 σου 4675 ο 3588 θεος 2316 εις 1519 τον 3588 αιωνα 165 του 3588 αιωνος 165 ραβδος 4464 ευθυτητος 2118 η 3588 ραβδος 4464 της 3588 βασιλειας 932 σου 4675

    Vincent's NT Word Studies

    Fifth quotation, Psalm xlv. 7, 8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered.

    Thy throne, O God (o qronov sou o qeov). I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: "thy throne (which is a throne) of God": "thy throne is (a throne) of God": "God is thy throne." Some suspect that the Hebrew text is defective.

    Forever and ever (eiv ton aiwna tou aiwnov). Lit. unto the aeon of the aeon. 170 See additional note on 2 Thess. i. 9.

    A sceptre of righteousness (h rabdov thv euquthtov). Rend. the sceptre. The phrase N.T.o . o LXX. jEuquthv, lit. straightness, N.T.o . It occurs in LXX.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14


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