Yes, its spreading into all the forums, they have been programed and picked up Christian doctrines and text and are being tested out on the forums.
The phrase "Your throne, O God" in Hebrews 1:8 is a direct quotation of Psalm 45:6 (LXX: 44:7):
ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος
(ho thronos sou, ho Theos, eis ton aiōna tou aiōnos)
"Your throne, O God, is forever and ever."
Ὁ θρόνος σου ὁ θεὸς εἰς αἱῶνα τοῦ αἰῶνος. ὁ θεὸς is the ordinary vocative in Hellenistic Greek. This use of the nominative for the vocative is sometimes scornful in classical Greek (as in χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων), but is used in Hellenistic in direct addresses, comp. Luk_12:32 μὴ φοβοῦ τὸ μικρὸν ποίμνιον, Luk_8:54 ἡ παῖς ἔγειρε. The quotation is from Psa_45:6-7 (LXX.), which in its primary and historic sense is a splendid epithalamium to Solomon, or Joram, or some theocratic king of David’s house. But in the idealism and hyperbole of its expression it pointed forward to “the King in His beauty.” “Thy throne, O Elohim,” is the rendering which seems most natural, and this at once evidences the mystic and ideal character of the language; for though judges and rulers are sometimes collectively and indirectly called Elohim (Exo_21:6; Exo_22:8; Psa_82:1; Jhn_10:34-36) yet nothing which approaches a title so exalted is ever given to a human person, except in this typical sense (as in Isa_9:6). The original, however, has been understood by some to mean “Thy divine throne”; and this verse may be rendered “God is Thy throne for ever and ever.” Philo had spoken of the Logos as “the eldest Angel,” “an Archangel of many names” (De Conf. Ling. 28), and it was most necessary for the writer to shew that the Mediator of the New Covenant was not merely an Angel like the ministers of the Old, or even an Archangel, but the Divine Prae-existent Son whose dispensation therefore supersedes that which had been administered by inferior beings. The Targum on this Psalm (45:3) renders it “Thy beauty, O King Messiah, is greater than the sons of men,” and Aben Ezra says it refers not so much to David as to his son Messiah.
Heb 1:8 And Hashem says to HaBen, KIS'AHCHA ELOHIM OLAM VAED SHEVET MISHOR SHEVET MALKHUTECHA ("Your throne, O G-d, will endure for ever and ever, and the scepter of justice is the scepter of your kingdom" --TEHILLIM 45:7).
Heb 1:9 AHAVTA TZEDEK VATISNA RE'SHA, AL KEN MESHAKHACHA ELOHIM, ELOHECHA SHEMEN SASSON MECHAVERECHA ("You loved righteousness and hated lawlessness; on account of this G-d, your G-d, anointed you with the oil of gladness more than your companions"--TEHILLIM 45:8).
This phrase is significant for understanding the deity of Christ, as it is applied to the Son in the context of Hebrews 1. A syntactical analysis of the Greek provides clarity:
1. Nominative Case Usage and Vocative Implication
ὁ θρόνος σου (ho thronos sou): "Your throne"
The noun θρόνος (throne) is nominative singular, functioning as the subject of the sentence.
The possessive pronoun σου (your) indicates that the throne
belongs to the addressee.
ὁ Θεός (ho Theos):
"O God"
The noun Θεός (God) appears in the nominative case but functions as a vocative of direct address. In Greek, nominative forms are often used as vocatives, particularly in poetic or formal contexts.
This is a direct address to the king, explicitly identifying him as God.
The definite article ὁ preceding Θεός emphasizes the specific divine identity of the addressee.
Thus, the phrase is syntactically structured as a direct address to the Son, declaring His divine authority and eternal rule.
2. The Contextual Syntax of Psalm 45:6
In the original Psalm, the verse celebrates the king's role, blending human kingship with divine characteristics. The LXX translators preserved the phrase as addressing the king as "God," highlighting a unique theological recognition of the king's divine-like role.
The author of Hebrews applies this to the Son, using the psalm typologically to affirm Jesus’ divine status and eternal reign.
3. Predicate Structure
εἰς τὸν αἰῶνα τοῦ αἰῶνος (eis ton aiōna tou aiōnos): "forever and ever"
This prepositional phrase functions adverbially, modifying the predicate, affirming the eternal nature of the throne and reign.
The repetition (eis ton aiōna tou aiōnos) is a Hebraic idiom often used to emphasize perpetuity.
In the syntactical structure, the eternal nature of the throne further supports the divine identity of the addressee, as only God’s reign is described as everlasting (cf. Psalm 93:2).
4. Applicability in Hebrews
In Hebrews 1:8, the syntax shifts from a general description of kingship in the psalm to a Christological application:
The Son is explicitly addressed as God (ὁ Θεός), elevating Him above angels (Hebrews 1:4-7).
The throne (θρόνος) and eternal reign (εἰς τὸν αἰῶνα) emphasize His divine authority and uncreated nature, attributes reserved for God alone.
5. Granville Sharp Rule
While this phrase does not invoke the Granville Sharp Rule explicitly, it aligns with broader principles of Greek syntax where the article (ὁ) and the noun (Θεός) indicate specificity. Here, ὁ Θεός is unambiguously addressing the Son as God.
6. Contrasts in Hebrews
Hebrews contrasts the Son’s eternal kingship with the created, mutable nature of angels (1:7). By applying Psalm 45:6 to Jesus, the author syntactically and theologically underscores:
Jesus is not merely a human or angelic figure but shares in the divine identity.
His kingship is eternal and unshakable, consistent with Old Testament descriptions of God’s rule.
Conclusion of Syntax
The syntax of ὁ θρόνος σου, ὁ Θεός in Hebrews 1:8 unambiguously portrays the Son as divine. The nominative ὁ Θεός functions vocatively, addressing the Son directly as "God." The eternal nature of the throne further substantiates His divine identity, as no created being is depicted with such attributes. This aligns with the broader Christological argument of Hebrews 1, which establishes Jesus’ superiority and equality with God.
You agree with this
@Hobie?
J.
A totally different world.
