Unto the Son [he saith], Thy throne, O God

[Sothenes]

Psalm 45:6 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.

Hebrews 1:8 But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom.

 

[Georges]

Psalm 45:6 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.

Hebrews 1:8 But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom.

That one is easy......

Psalm 45:6

God is Elohim....

'elohiym {el-o-heem'}

TWOT Reference Root Word
TWOT - 93c plural of 0433
Part of Speech
n m p
Outline of Biblical Usage
1) (plural)

a) rulers, judges

b) divine ones

c) angels

d) gods

2) (plural intensive - singular meaning)

a) god, goddess

b) godlike one

c) works or special possessions of God

d) the (true) God

e) God


Jesus as the Memra made flesh, who is God's Agent on Earth is Elohim.....

Doesn't make him God the Father....it does make him equal to in representation to God as stated by the Jewish Law of Agency....which states that the Primary gives the Agent the power to act on his behalf just as if the primary himself were there (face to face).

Man who can not survive a face to face encounter with God, could survive a face to face with his human representative Jesus....

Next....?

Don't forget to add the verses...

Psa 82:6 I have said, Ye [are] gods; and all of you [are] children of the most High.

Jhn 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?


I might as well put in the Strong's for God (in Greek) also as it also defines God as the Hebrew Elohim....

theos {theh'-os}

TDNT Reference Root Word
TDNT - 3:65,322 of uncertain affinity; a deity, especially (with 3588) the supreme Divinity
Part of Speech
n m
Outline of Biblical Usage
1) a god or goddess, a general name of deities or divinities

2) the Godhead, trinity

a) God the Father, the first person in the trinity

b) Christ, the second person of the trinity

c) Holy Spirit, the third person in the trinity

3) spoken of the only and true God

a) refers to the things of God

b) his counsels, interests, things due to him

4) whatever can in any respect be likened unto God, or resemble him in any way

a) God's representative or viceregent

1) of magistrates and judges

 

[Sothenes]

Psa 82:6 I have said, Ye [are] gods; and all of you [are] children of the most High.

Jhn 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?

1) of magistrates and judges[/b]

Georges,

In the context of Psalm 82:6, it is more correctly rendered "judges" in other translations and the hermeneutical principle here is to go by what it means and not just by what it says. I have half a dozen books laying out so I can explain what it means.

The second point is that the writer of Hebrews 1:8 interprets Psalm 45:6 differently:

Hebrews 1:6 And when He again brings the firstborn into the world, He says, AND LET ALL THE ANGELS OF GOD WORSHIP HIM."-NASB

Rev 22:8 And I John saw these things, and heard [them]. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

Rev 22:9 Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

 

[Georges]

Psa 82:6 I have said, Ye [are] gods; and all of you [are] children of the most High.

Jhn 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?

1) of magistrates and judges[/b]

Georges,

In the context of Psalm 82:6, it is more correctly rendered "judges" in other translations and the hermeneutical principle here is to go by what it means and not just by what it says. I have half a dozen books laying out so I can explain what it means.

The second point is that the writer of Hebrews 1:8 interprets Psalm 45:6 differently:

Agreed....You have to be careful about the writer of Hebs...it is quite clear that the writer of Psalms is David, but the writer of Hebs is at best a Hellenist Jew. There is a difference in the perception between a Hellenist and a Natural (term excapes me) Jew.

Hebrews 1:6 And when He again brings the firstborn into the world, He says, AND LET ALL THE ANGELS OF GOD WORSHIP HIM."-NASB

Here we go again....

S....Do you not know that the Angels are Elohim? God is Elohim, the angels are Elohim.....both are Elohim.....what is the difference? Ans...there is a hierarchal order in the Elohim "Family (lack of a better term)". If there is a hierarchal order in Elohim, then of course the Son of God would rank above the angels...and the angels would pay "homage" to him as he is superior in rank. The Son in turn pays homage to the Father.


Rev 22:8 And I John saw these things, and heard [them]. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

Rev 22:9 Then saith he unto me, See [thou do it] not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Of course the angel is not to be worshipped...he is of equal rank.

Lets sum up the matter with Jesus' own perspective....

Mat 4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
Mat 4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.


Who did Jesus say should be worshipped? It wasn't himself.....

 

[Sothenes]

S....Do you not know that the Angels are Elohim? God is Elohim, the angels are Elohim.....both are Elohim.....what is the difference? Ans...there is a hierarchal order in the Elohim "Family (lack of a better term)". If there is a hierarchal order in Elohim, then of course the Son of God would rank above the angels...and the angels would pay "homage" to him as he is superior in rank. The Son in turn pays homage to the Father.

Angels and God are sometimes referred to as elohim and they don't die but Psalm 82:7 says that we shall die like men. In this sense, I think the context is talking about judges and that when we stand in the gate and render God's word, our words stand as God. The fact that it says we shall die like men means that there is a difference.

 

[Sothenes]

*Are Men Called "Gods" in Scripture?*

The Bible in both Old and New Testaments explicitly and
repeatedly affirms that there is only one God (e.g.,Deut. 4:35-39;
Isa. 43:10; 44:6-8; 1 Cor. 8:4-6; 1 Tim. 2:5; James 2:19).
Therefore, the Bible most definitely rejects any sort of
polytheism, including henotheism.

The Scriptures also very clearly teach that God is an
absolutely unique being who is distinct from the world as its
Creator (e.g.,Gen. 1:1; John 1:3; Rom. 1:25; Heb. 11:3). This
teaching rules out pantheism and panentheism, according to which
the world is either identical to God or an essential aspect of God.
Since He is eternal, omnipresent, omnipotent, and omniscient, God
is totally unique, so that there is none even like God (e.g.,Ps.
102:25-27; Isa. 40-46; Acts 17:24-28).[17] The Bible, then,
unmistakably teaches a monotheistic world view.

In the face of so many explicit statements that there is only
one God, and in light of His uniqueness, it may seem surprising
that anyone would claim that the Bible teaches that men are gods.
However, there are a few passages in Scripture which seem to call
men "god" or "gods." Most or all of these, however, are irrelevant
to any doctrine of deification. In practice, the question of
whether the Bible ever calls men "gods" in a positive sense focuses
exclusively on Psalm 82:6 ("I said, 'you are gods'") and its
citation by Jesus in John 10:34-35.

The usual view among biblical expositors for centuries is that
Psalm 82 refers to Israelite judges by virtue of their position as
judges representing God; it is, therefore, a figurative usage which
applies only to those judges and does not apply to men or even
believers in general. If this interpretation is correct, Psalm 82:6
is also irrelevant to any doctrine of Christian deification.

An alternative interpretation agrees that the "gods" are
Israelite judges, but sees the use of the term "gods" as an ironic
figure of speech. Irony is a rhetorical device in which something
is said to be the case in such a way as to make the assertion seem
ridiculous (compare Paul's ironic "you have become kings" in 1
Corinthians 4:8, where Paul's point is that they had _not_ become
kings). According to this interpretation, the parallel description
of the "gods" as "sons of the Most High" (which, it is argued, is
not in keeping with the Old Testament use of the term "sons" of
God), the condemnation of the judges for their wicked judgment, and
especially the statement, "Nevertheless, you will die as men," all
point to the conclusion that the judges are called "gods" in irony.

If the former interpretation is correct, then in John 10:34-35
Jesus would be understood to mean that if God called wicked judges
"gods" how much more appropriate is it for Him, Jesus, to be called
God, or even the Son of God. If the ironic interpretation of Psalm
82:6 is correct, then in John 10:34-35 Jesus' point would still be
basically the same. It is also possible that Jesus was implying
that the Old Testament application of the term "gods" to wicked
judges was fulfilled (taking "not to be broken" to mean "not to be
unfulfilled," cf. John 7:23) in Himself as the true Judge (cf. John
5:22,27-30; 9:39).[18] Those wicked men were, then, at best called
"gods" and "sons of the Most High" in a special and figurative
sense; and at worst they were pseudo-gods and pseudo-sons of God.
Jesus, on the other hand, is truly God (cf. John 1:1,18; 20:28; 1
John 5:20) and the unique Son of God (John 10:36; 20:31; etc.)

Neither the representative nor the ironic interpretation of
Psalm 82 allows it (or John 10:34-35) to be understood to teach
that men were created or redeemed to be gods. Nor is there any
other legitimate interpretation which would allow for such a
conclusion. The Israelite judges were wicked men condemned to death
by the true God, and therefore were not by any definition of
deification candidates for godhood.

If, then, the deification of man is to be found in Scripture,
it will have to be on the basis of other biblical texts or themes,
as Scripture gives men the title of "gods" only in a figurative or
condemnatory sense.

http://www.iclnet.org/pub/resources/tex ... j0018a.txt

 

[theSeriousOne]

One God does not appoint ANOTHER God, so a thinking person questions the translation....

 

[justbyfaith]

That one is easy......

Psalm 45:6

God is Elohim....

'elohiym {el-o-heem'}

TWOT Reference Root Word
TWOT - 93c plural of 0433
Part of Speech
n m p
Outline of Biblical Usage
1) (plural)

a) rulers, judges

b) divine ones

c) angels

d) gods

2) (plural intensive - singular meaning)

a) god, goddess

b) godlike one

c) works or special possessions of God

d) the (true) God

e) God


Jesus as the Memra made flesh, who is God's Agent on Earth is Elohim.....

Doesn't make him God the Father....it does make him equal to in representation to God as stated by the Jewish Law of Agency....which states that the Primary gives the Agent the power to act on his behalf just as if the primary himself were there (face to face).

Man who can not survive a face to face encounter with God, could survive a face to face with his human representative Jesus....

Next....?

Don't forget to add the verses...

Psa 82:6 I have said, Ye [are] gods; and all of you [are] children of the most High.

Jhn 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?


I might as well put in the Strong's for God (in Greek) also as it also defines God as the Hebrew Elohim....

theos {theh'-os}

TDNT Reference Root Word
TDNT - 3:65,322 of uncertain affinity; a deity, especially (with 3588) the supreme Divinity
Part of Speech
n m
Outline of Biblical Usage
1) a god or goddess, a general name of deities or divinities

2) the Godhead, trinity

a) God the Father, the first person in the trinity

b) Christ, the second person of the trinity

c) Holy Spirit, the third person in the trinity

3) spoken of the only and true God

a) refers to the things of God

b) his counsels, interests, things due to him

4) whatever can in any respect be likened unto God, or resemble him in any way

a) God's representative or viceregent

1) of magistrates and judges

Jesus said to the Father,

Jhn 17:3, And this is the way to have eternal life—to know you, the only true God, and Jesus Christ, the one you sent to earth.

Is Jesus a true God or a false god?