KJV: Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
YLT: thou didst love righteousness, and didst hate lawlessness; because of this did He anoint thee -- God, thy God -- with oil of gladness above thy partners;'
Darby: Thou hast loved righteousness and hast hated lawlessness; therefore God, thy God, has anointed thee with oil of gladness above thy companions.
ASV: Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.
| ἠγάπησας | You have loved |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἀγαπάω Sense: of persons. |
|
| δικαιοσύνην | righteousness |
|
Parse: Noun, Accusative Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
|
| ἐμίσησας | have hated |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
|
| ἀνομίαν | wickedness |
|
Parse: Noun, Accusative Feminine Singular Root: ἀνομία Sense: the condition of without law. |
|
| διὰ | because of |
|
Parse: Preposition Root: διά Sense: through. |
|
| τοῦτο | this |
|
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
|
| ἔχρισέν | has anointed |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: χρίω Sense: to anoint. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεός | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| σου | of You |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
| ἔλαιον | with [the] oil |
|
Parse: Noun, Accusative Neuter Singular Root: ἔλαιον Sense: olive oil. |
|
| ἀγαλλιάσεως | of exultation |
|
Parse: Noun, Genitive Feminine Singular Root: ἀγαλλίασις Sense: exultation, extreme joy, gladness. |
|
| παρὰ | above |
|
Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
|
| μετόχους | companions |
|
Parse: Adjective, Accusative Masculine Plural Root: μέτοχος Sense: sharing in, partaking. |
|
Greek Commentary for Hebrews 1:9
First aorist active indicative of χριω chriō to anoint, from which verb the verbal Χριστος Christos (Anointed One) comes. See Christ‘s use of εχρισεν echrisen in Luke 4:18 from Isaiah 66:1. With the oil of gladness Accusative case with εχρισεν echrisen (second accusative besides σε se). Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. Fellows Old word from μετεχω metechō partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note παρα para with accusative here, beside, beyond, above (by comparison, extending beyond). [source]
Lit. lawlessness. [source]
See on Christ, Matthew 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement. [source]
The phrase N.T.oolxx. Ἀγαλλίασις exultantjoy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι , Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. [source]
With exception of Luke 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels. [source]
Reverse Greek Commentary Search for Hebrews 1:9
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
Rend. partakes of. See on Hebrews 1:9; see on Hebrews 2:14; see on Hebrews 3:1, Hebrews 3:14. [source]
Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than “brethren.” See Luke 22:30; Romans 8:17; Revelation 3:21. [source]
Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
Second perfect active of γινομαι ginomai “we have become,” not the equivalent of εσμεν esmen (are). For μετοχοι metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence The same condition as in Hebrews 3:6 with περ per (indeed, forsooth) added to εαν ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end. The beginning of our confidence For υποστασις hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? [source]
See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle. With these Instrumental case of ουτος houtos like the rites above described (Hebrews 9:19), perhaps with some disparagement. Themselves The heavenly realities (Hebrews 8:2, Hebrews 8:5; Hebrews 9:11.). With better sacrifices Instrumental case again. Point of this section (9:13-10:18). Than these Use of παρα para and the accusative case after a comparative as in Hebrews 1:4, Hebrews 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. [source]
First aorist active of old verb ελαττοω elattoō from ελαττων elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας Elohim by στεπανοω huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Perfect passive indicative of αχιοω axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης Doxēs in genitive case after ηχιωται ēxiōtai For παρα para after the comparative πλειονος pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7. By so much as A proportionate measurement (common use of κατα kata and the quantitative relative οσος hosos). Than the house Ablative case of comparison after πλειονα pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder But it is God‘s house as αυτου autou means (Hebrews 3:2, Hebrews 3:5) and ου hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God. [source]