Ibrani 1:8-9

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.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁵  with the oil of rejoicing.” ⁶ 

Ibrani 4:10

4:10 For the one who enters God’s ⁷  rest has also rested from his works, just as God did from his own works.

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ⁸  who said to him, “You are my Son! Today I have fathered you,” ⁹ 

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ¹⁰  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ¹¹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹² 

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

[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.

[1:9]  ⁵ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁶ sn A quotation from Ps 45:6-7.

[4:10]  ⁷ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[5:5]  ⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ⁹ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[7:28]  ¹⁰ sn See Heb 5:2 where this concept was introduced.

[9:7]  ¹¹ tn Grk “the second tent.”

[9:7]  ¹² tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.