TRINITY DELUSION OF HEBREWS 1:8

Hebrews 1:8 

"But to the Son He says, 'Your throne O God'?

The Trinitarian Claim
Trinitarians claim God (the Father) is calling the Christ "God."

Examination of the Claim
Hebrews 1:8 is a quotation of Psalm 45:6. The above translation of Hebrews 1:8 is another example of extreme Trinitarian translation bias. Here they outrageously try to claim that God is addressing the Christ as "God." Their translation is not the most natural reading of the original Greek text and it crudely violates the context in order to promote Trinitarian doctrine.

Trinitarian Greek scholars themselves openly admit the Greek grammar does indeed allow for a different translation. Therefore, the proper translation of this passage is not a Greek grammar question, but a question of theological interpretation in order to determine which one is correct. For example, the RSV, a Trinitarian version, translates the original passage quoted here as, " Your divine throne endures for ever and ever." (Psalm 45:6). This demonstrates Trinitarian Greek scholars admit a different translation is just as accurate on grammatical grounds alone. However, most Trinitarian scholars are so eager to look for reasons why they can justify the preferred Trinitarian translation that they fail to see the obvious meaning intended in this passage. The main intention of this passage is to indicate and describe the authority of Jesus that resulted due to his resurrection glory.

The Greek text literally reads, "the throne of you the god to the age of the age." The writer of Hebrews is simply saying that Jesus as the Christ is exalted to the throne of God in heaven and as such he is not trying to demonstrate that "Christ is God" but that Christ has ascended to the throne of God and is therefore above the angels with all authority as Christ conquered death and hell and being the champion of salvation to mankind or as Lamb of God that takes away the sins of the world. .

"God has made this Jesus whom you crucified both Lord and Christ" (Acts 2:36).
"All authority in heaven and earth has been given to me" (Matthew 28:18).

Baptism... an appeal to God for a clear conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him. (1 Peter 3:21-22; see Heb 4:14).

"He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne." (Revelation 3:21).

For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes." (Revelation 7:17).

1. Psalm 45:6
Hebrews 1:8-9 is a quotation of the Septuagint translation of Psalm 45:6-7. The 45th Psalm is a love song for the Davidic king's marriage to a foreign princess from Tyre in Phoenicia. The following represents how an English translation would look by translating the verse as "Your throne O God." Remember, this is being said to the human Davidic King who is marrying the princess of Tyre.

You are the fairest of the sons of men. Grace is poured upon your lips; therefore God has blessed you forever. Gird your sword on your thigh, O mighty one, In your splendor and your majesty! And in your majesty ride forth victoriously, for the cause of truth and meekness and righteousness; Let your right hand teach you awesome things. Your arrows are sharp; the peoples fall under you; Your arrows are in the heart of the King's enemies. Your throne, O God, is forever and ever; A scepter of uprightness is the scepter of Your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you With the oil of joy above your fellows. All your garments are fragrant with myrrh and aloes and cassia; out of ivory palaces stringed instruments have made you glad. Kings' daughters are among your noble ladies; at your right hand stands the queen in gold from Ophir. Listen, O daughter, give attention and incline your ear: Forget your people and your father's house; Then the King will desire your beauty. Because he is your Lord, bow down to him. The daughter of Tyre will come with a gift; the rich among the people will seek your favor. The King's daughter is all glorious within; her clothing is interwoven with gold. She will be led to the King in embroidered work; the virgins, her companions who follow her, will be brought to You. They will be led forth with gladness and rejoicing; they will enter into the King's palace. In place of your fathers will be your sons; you shall make them princes in all the earth. I will cause your name to be remembered in all generations; therefore the peoples will give you thanks forever and ever. (Psalm 45).

Anyone should be immediately able to see a very serious problem here with the Trinitarian claim. The rabbinic authorities have various views on this passage. Ibn Ezra translates the passage in question as "your throne is [the throne of] God" and understands the person in question to be King David. The Targum and Kimchi understood this Psalm to refer to the Messiah, and the marriage referred to his redemption of Israel. Many others believe this Psalm more likely refers to Solomon. Like many Psalms, it likely refers to both the Davidic King and the Messiah because of God's promise to David (cf. 2 Samuel 7:14ff.).

Note: Ibn Ezra's interpretation is the interpretation which I am fully persuaded to be correct. The words "your throne the God" simply mean that the Son's throne is now God the Father's throne, "your throne the God."

Now this passage must apply to a human King. He is marrying the princess of Tyre. Now it should be rather obvious to most people that God would not be referring to the Davidic human King as "God." The RSV translates the passage as "Your divine throne endures forever and ever." This captures the sense of the passage. Also notice verse 11, "because he is your Lord bow down to him." One bows down to the Davidic King because he is Lord (see 1 Chronicles 29:20,23). This is a common concept in the Old Testament. The same thing is occurring here in Hebrews chapter one (see Acts 2:34-36).

We can see from a review of the original passage that God is not calling this Davidic King "God" but is referring to that fact that he sits upon a divinely established throne. This is similar to 1 Chronicles 29:20-2 which says, "And all the assembly blessed YHVH, the God of their fathers, and bowed low and worshiped YHVH and the King.... Then Solomon sat on the throne of YHVH as King instead of David his father and he prospered, and all Israel obeyed him." This is the divinely established throne God established through his covenant with David, "I will be a father to him and he will be a son to me... Your house and your kingdom shall endure before Me forever; your throne shall be established forever" (2 Samuel 7:14-16). This is also quoted by the writer here in chapter one, "I will be a father to him and he will be a son to me," in reference to the risen Jesus. (1:5). And concerning Jesus the Messiah we are reminded of this same covenant promise by Luke, "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David" (1:35). Clearly, this Psalm is not a reference to the King as "God" but to the divine establishment of his thronal authority. We have the very same situation here in Hebrews 1:8.

2. God's God? (God the Son has a God?)
Let us cite the Trinitarian translation and then ask ourselves honestly how their translation of theirs fits with the very next verse, Hebrews 1:9.

"But to the Son he [God] says, 'O God, your throne is forever and ever. The sceptre of righteousness is the sceptre of your kingdom/kingship. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your partners.'" (Hebrews 1:8-9)

The Greek here is "the God, the God of you, has anointed you."


Something is very wrong here. In the Trinitarian translation, God the Father speaking to God the Son, "O God," and then God the Father tells God the Son that he, God the Father, is God the Son's God, "God, your God." It is ridiculously preposterous. God the Son has a God? How can Trinitarians expect anyone to believe anything they say when they are so blind to such an obvious contradiction?

He BECAME better than the angels. God became better than the angels? If we look into the next chapter we find the writer discussing how Jesus, being a MAN was made, lower than the angels. But now in his resurrection glory he is above the angels. Indeed, we too will be raised into glory and it is for this reason that even we will be judging the angels as Paul declares.

The very fact that verse 9 says, "you have loved righteousness and hated lawlessness therefor God, your God, has anointed you," shows us that there is something most definitely wrong with the Trinitarian translation.

3. God's God? (God the Father has a God too?)
Regarding Hebrews 1:9, the Trinitarian has no way out but to claim that this is "God the Son according to the flesh." But the problem is that Jesus according to the flesh is NOT GOD in Trinitarian theology and this is seen quite clearly when we realize that this is their excuse for justifying that Jesus does indeed have a God. They will claim he has a God "according to the flesh," or "according to his human nature." This is just another way of saying, "the man Jesus is NOT God and that is why the man Jesus can have a God."

And so their tangled web gets even MORE problematic since they have God the Father addressing the man Jesus as "O God." Now stop and think about this very carefully. If Hebrews 1:8 was not in view and you asked someone if God the Father would ever address any other person or being as "O God", how do you think they would respond? They would of course respond with, "God the Father would never say such a thing since such an address would imply that God the Father has a God. God the Father has no God to address as "O God."

So what Trinitarians must do here is sort of read 4th century Trinitarian theology into the text and read something like, "But to the Son [God the Father] says, "O co-God, your throne is forever and ever." It's absurd.

The Trinitarian interpretation is ludicrous on my fronts. First they have God the Father, who has no God, addressing a man as "O God" and then God indicates that he is the God of the God whom he has addressed as God. It is laughably ridiculous.

4. The Grammar of the Original Greek
Let us first look at the original Greek text as it was originally written: 

'o qronoV sou 'o qeoV eiV ton aiwna tou aiwnoV ho thronos sou ho theos eis ton aiona tou ainos 
the throne of you the God to the age of the age 

The passage simply says, "the throne of you the God to the age of the age." These words come out a bit oddly even in the Greek language. Now as we shall soon clearly see, the passage is intended to mean the Son has ascended above the angels to the throne of God his Father. The idea expressed here is that Jesus has ascended to the right hand of God and sits in authority and power at the throne on God's right hand in a very similar manner to Joseph sitting at the right hand of Pharaoh in Egypt and was given authority of the whole estate. This is true by virtue of his resurrection glory. Nowhere do we find in the context the writer trying to advocate the concept that Jesus is to be identified as "God." The entire theme of Hebrews 1 is to illustrate that Jesus has greater authority and power than angels because they are only ministering servants (1:14) but Christ, being made a man lower than the angels (2:6-7), has now ascended to the right hand of the throne of God and is therefore above the angels with all the angels now subject to him (compare 2:7-8; 1 Peter 3:22).

5. The Structure of the Passage
"The throne of you the God to the age of the age.

A sceptre of righteousness the sceptre of your kingdom/kingship."

Notice the parallelism between "the throne of you the God" and the sceptre of righteousness and kingdom authority. The predominant theme is the authoritative power Jesus has appropriated by sitting at the right hand of the throne of God. Jesus' resurrection glory of being clothed in the fullness of the Spirit of the Living God is his throne and power (cf. Matthew 16:27; 25:31).

Also notice the chiastic structure of the entire quotation:

Your throne the God to the age of the age
A scepter of righteousness the scepter of your Kingdom.
You have loved righteousness and hated lawlessness
Therefore God, Your God, has anointed You With the oil of gladness above your fellows (the angels)

He was anointed to be positionally above the angels. As he says in verse 4, Jesus became superior to the angels inheriting a better name than them by sitting down at the right hand of the Majesty on High, "Your throne the God to the age of the age." Jesus sat down on the throne of the God of all.

6. The Context
In the book of Hebrews, the concept of Jesus sitting down at the right hand of the throne of God occurs numerous times. Notice the consistent theme of Hebrews is that Jesus is our great High Priest because he has sat down at the right hand of the throne of God in the heavens above the servant angels. Also carefully regard the similar language used in chapter one and and how the writer sums up what he has been saying all along at Hebrews 8:1.

"Having made purification for our sins, sat down at the right hand of Majesty on High having become so much better than the angels." (1:3).

"To which of the angels did He ever say, "Sit at My right hand until I make your enemies a footstool for your feet" (1:13).

"Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need" (4:14-16).

"And the sum concerning the things having been said: we have such a high priest, who has sat down at the right hand of the throne of the Majesty in the heavens" (8:1).

"Fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (12:2).

"And He, having offered one sacrifice for sin once for all time sat down on the right hand of God" (10:12)

"Having made a purification for our sins, sat down at the right hand of the Majesty on High" (1:3).

"To the Son He says, 'The throne of you the God to the age of the age. The sceptre of righteousness the sceptre of your kingdom/kingship" (1:8).

Now notice the recurring theme in the immediate context of Hebrews 1:8:

"Having made purification for our sins, sat down at the right hand of the Majesty on High having become so much better than the angels." (1:3-4).


"To which of the angels did He ever say...."Your throne the God to the age of the age." (1:5,8).

"To which of the angels did He ever say, "Sit at My right hand until I make your enemies a footstool for your feet" (1:13).

Notice how the interpretation which says verse 1:8 means that Jesus sits on God's right hand at His throne is perfectly consistent with the flow of thought in the immediate context. In each case, Jesus is being contrasted with the angels. In each case, Jesus is sitting down on the throne of His God.

"He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on HIS throne ." (Revelation 3:21).

Your throne THE GOD to the age of the age. (Hebrews 1:8).

7. The words "Your throne the God"
Jesus as Son has sat down on God the Father's throne. This basically means that he has been given the Father's authority. This is not about a chair in heaven but about what authority Jesus has been given: all authority in heaven and earth. That would be equivalent to the authority which the Father had prior to giving it to Jesus as the "Christ" at the situation that the sonship hasn't been surrendered yet in 1 Cor. 15:24-28.

When we honestly regard both the context and the words in question, the truth becomes quite clear. The context is about how Christ became superior to the angels when he ascended to God's throne. Ancient Koine Greek speakers referred to the one God as "the God." Therefore when we see the words, "your throne the God," and the following words "the God, the God of you, has anointed you," it should be obvious that "the God" in question in verse 8 is God the Father and that God the Father is saying to the Son that the risen Son's throne, the Son's authority, is the authority of God the Father, the Son having ascending to the throne of "the God" in his resurrection and exaltation. In other words, "your throne the God" simply means that that Jesus' thronal authority is the authority of God the Father.

A Review of the Evidence
There is abundant evidence to demonstrate the complete error of the Trinitarian claim. Hebrews 1:4, 1:5,8, and 1:13 all say essentially the same thing. It does not makes sense for God to be calling the Son God and then telling the Son in that very context that he is the God of that God. And we can see the intention in the passage is to show Jesus has been exalted above the angels and so he is better than the angels. Becoming superior to the angels does not result in being God. Indeed, we are told that God will judge all through a man (Acts 17:30-31) and the Scriptures say that we ourselves will be judging angels.

The force of the context of Hebrews is powerful and indicates that the proper interpretation of Hebrews 1:8 is to understand that the man Jesus, who was made lower than the angels, has now ascended to the throne of God and sits at God's right hand in power, "Your throne the God to the age of the age." Any other interpretation seriously does violence to the immediate context. The entire theme of the passage is that the human being Jesus, who was made lower than the angels, and suffered for our sins, ascended to the right hand of the throne of God and for this reason he has become positionally above the angels in authority having sat down on the throne of the God of Israel. There is absolutely no reason whatsoever to suppose Hebrews 1:8 is suggesting Christ (humanity of Jesus) as being the Son be called God. None. Trinitarian scholars are forced to admit their translation is not the only one possible with respect to the Greek grammar. And indeed, the translation discussed in this article is one of those grammatical possibilities. But what does the Trinitarian have at Hebrews 1:8 in support of his translation? Absolutely nothing but his own desire to have the passage appeal to his doctrine of the Trinity.

"To which of the angels did He ever say... 'the throne of you the God to the age of the age" (1:5-8).

Just five verses before verse 8 and five verses after verse 8, the writer of Hebrews says the very same thing with slightly different words:

"Having made purification for our sins, sat down at the right hand of Majesty on High." (1:3).

"To which of the angels did He ever say, "Sit at my right hand until I make your enemies a footstool for your feet" (1:13).

The Determining Factors 
The Greek text literally reads, "the throne of you the god to the age of the age" 
The verse is a quotation of Psalm 45:6 where we read the Davidic king is marrying the princess of tyre 
2 Samuel 7:14, quoted in verse 4, applies to both the Davidic King, Solomon, as well as the Christ. 
The Davidic King, Solomon, sat on the throne of YHVH. 
This chapter is about Jesus sitting down on the throne of YHVH. 
The structure of the verse parallels "the throne of you the god" with "the sceptre of your kingship/reign" 
The chiastic structure of verses 8-9 also parallels "Your throne O God" with "God, your God anointed you... above your fellows," another reference to the man Christ Jesus becoming superior to the angels as the bearer of salvation. 
The Trinitarian translation absurdly results in God having a God 
The context is explaining that Christ's position is superior to the angels because he has ascended to the throne of God being the Son of God to represent the redeemed. 
The entire chapter is about Christ Jesus ascending to the right hand of power in the throne of God. 
To translate the verse as "Your throne the God" fits the context perfectly. 
The Trinitarian translation does not fit the context which is about a man becoming superior to the angels. 

Conclusion
If we are truly honest with ourselves here the truth is quite plain. The man Christ Jesus became better than the angels. Hebrews 1:8 obviously means that this man's authority as the Christ, the Son of God mode is the thronal authority of sitting at the right hand of the throne of the God (Father) whom He introduced to humanity, and he obtained that authority by virtue of his resurrection glory. His throne is God's throne after conquering the last enemy which is death that will take place after the role as a Son or the Sonship will be surrendered. As he himself says, "I myself conquered and sat down with my Father on his throne"

"Having made purification for our sins, sat down at the right hand of Majesty on High having become so much better than the angels as much as he has inherited a better name than them." (Verse 3).

"To which of the angels did He ever say... 'the throne of you the God to the age of the age" (Verse 5-8).

"To which of the angels did He ever say, "Sit at my right hand until I make your enemies a footstool for your feet" (Verse 13).

The only reasonable translation of Hebrews 1:8 is to understand the words "the God" to mean that Christ (the humanity of Jesus) has successfully fulfilled the greatest plan of salvation of men by conquering death and by this He inherited the authority of God's throne where He became the Lord of lords, having now the rightful position to be called, the EVERLASTING FATHER, the "I AM" who is present at all times, the ALMIGHTY!.

"I myself conquered and sat down with my Father on his throne." (Revelation 3:21).

>Excerpts from:http://www.angelfire.com/space/thegospeltruth/trinity/verses/Heb1_8.html

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