Alternate translations might prove interesting. Even Trinitarians scholars reveal certain verses might be translated differently such as
Heb 1:8 But of the Son he says, "Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.
Normally a verse that shows the Son is God...Yet even Trinitarians agree it can be translated "God is your throne" or something like that
RWP
It is not certain whether ho theos is here the vocative (address with the nominative form as in
Joh_20:28 with the Messiah termed theos as is possible,
Joh_1:18) or ho theos is nominative (subject or predicate) with estin (is) understood: “God is thy throne” or “Thy throne is God.” Either makes good sense.
NET bible commentary
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
Heb_1:7 with
Heb_1:8 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 (theos) in
Heb_1:8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it.
Heb_1:8 is thus a strong affirmation of the deity of Christ.
Vincents Word Studies
I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: “thy throne (which is a throne) of God”: “thy throne is (a throne) of God”: “God is thy throne.” Some suspect that the Hebrew text is defective.