Mazmur 45:6

45:6 Your throne, ¹  O God, is permanent. ² 

The scepter ³  of your kingdom is a scepter of justice.

Mazmur 145:13

145:13 Your kingdom is an eternal kingdom, ⁴ 

and your dominion endures through all generations.

Mazmur 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ⁵ 

Praise the Lord!

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 7:14

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ⁶  him.

His authority is eternal and will not pass away. ⁷ 

His kingdom will not be destroyed. ⁸ 

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ⁹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Ibrani 1:8-9

1:8 but of ¹⁰  the Son he says, ¹¹ 

“Your throne, O God, is forever and ever, ¹² 

and a righteous scepter ¹³  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 ¹⁴  with the oil of rejoicing.” ¹⁵ 

[45:6]  ¹ sn The king’s throne here symbolizes his rule.

[45:6]  ² tn Or “forever and ever.”

[45:6]  sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

[45:6]  ³ sn The king’s scepter symbolizes his royal authority.

[145:13]  ⁴ tn Heb “a kingdom of all ages.”

[146:10]  ⁵ tn Heb “for a generation and a generation.”

[7:14]  ⁶ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ⁷ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ⁸ tn Aram “is one which will not be destroyed.”

[7:27]  ⁹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[1:8]  ¹⁰ tn Or “to.”

[1:8]  ¹¹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹² 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]  ¹³ tn Grk “the righteous scepter,” but used generically.

[1:9]  ¹⁴ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ¹⁵ sn A quotation from Ps 45:6-7.