But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the sceptre of your kingdom.
But of the Son He says, "YOUR THRONE, O GOD, IS FOREVER AND EVER, AND THE RIGHTEOUS SCEPTER IS THE SCEPTER OF HIS KINGDOM.
But to his Son he says, "Your throne, O God, endures forever and ever. Your royal power is expressed in righteousness.
But he says to the Son, You're God, and on the throne for good; your rule makes everything right.
But of the Son he says, Your seat of power, O God, is for ever and ever; and the rod of your kingdom is a rod of righteousness.
But of the Son he says, "Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom.
But to the Son He says : "Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your Kingdom.
|NET © [draft] ITL|
|NET © Notes||
1 tn Or “to.”
2 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
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.
4 tn Grk “the righteous scepter,” but used generically.