Hebrews 1:9

Hebrews 1:9 in Multiple Translations

Berean Standard Bible BSB

You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”

King James Version KJV

Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

American Standard Version ASV

Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.

Bible in Basic English BBE

You have been a lover of righteousness and a hater of evil; and so God, your God, has put the oil of joy on your head more than on the heads of those who are with you.

Free Bible Version FBV

You love what is right, and hate what is lawless. That is why God, your God, has placed you above everyone else by anointing you with the oil of joy.”

Geneva Bible 1599 GNV

Thou hast loued righteousnes and hated iniquitie. Wherefore God, eue thy God, hath anointed thee with the oyle of gladnes aboue thy fellowes.

Young's Literal Translation 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;'

World English Bible WEB

You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”

Noah Webster Bible WBS

Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Douay-Rheims 1899 DRV

Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Translation for Translators T4T

You have loved people’s righteous deeds and you have hated people’s lawless deeds. So I, your God, have caused you to be more joyful [MTY] than anyone else.

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Berean Amplified Bible — Hebrews 1:9

BAB

Word Study

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Hebrews 1:9 Interlinear (Deep Study)

BIB

GRK ηγαπησας δικαιοσυνην και εμισησας ανομιαν δια τουτο εχρισεν σε ο θεος ο θεος σου ελαιον αγαλλιασεως παρα τους μετοχους σου

ηγαπησας agapaō G25 to love Verb-AAI-2S

δικαιοσυνην dikaiosunē G1343 righteousness Noun-ASF

και kai G2532 and Conj

εμισησας miseō G3404 to hate Verb-AAI-2S

ανομιαν anomia G458 lawlessness Noun-ASF

δια dia G1223 through/because of Prep

τουτο ohutos G3778 this/he/she/it Dem-ASN

εχρισεν chriō G5548 to anoint Verb-AAI-3S

σε su G4771 you Pron-2AS

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

σου su G4771 you Pron-2GS

ελαιον elaion G1637 olive oil Noun-ASN

αγαλλιασεως agalliasis G20 joy Noun-GSF

παρα para G3844 from/with/beside Prep

τους ho G3588 the/this/who Art-APM

μετοχους metochos G3353 partaker Adj-APM

σου su G4771 you Pron-2GS

Greek Word Study

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Greek Word Reference — Hebrews 1:9

ηγαπησας agapaō G25 "to love" Verb-AAI-2S

To love means to show esteem and goodwill towards someone, as seen in Matthew 5:43 and John 8:42. This love is not just a feeling, but an action that is demonstrated towards others. It is a key concept in the Bible.

Definition: ἀγαπάω, -ῶ, [in LXX chiefly for אהב ;] to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. __1. Of human affection, to men: τ. πλησίον, Mat.5:43; τ. ἐχθρούς, ib. 44; to Christ, Jhn.8:42; to God, Mat.22:37; with accusative of thing(s), Luk.11:43, Jhn.12:43, Eph.5:25, II Tim 4:8, 10, Heb.1:9, 1Pe.2:17, 3:10, 2Pe.2:15, 1Jn.2:15, Rev.12:11. __2. Of divine love; __(a) God's love: to men, Rom.8:37; to Christ, Jhn.3:35; __(b) Christ's love: to men, Mrk.10:21; to God, Jhn.14:31; with cogn. accusative, Jhn.17:26, Eph.2:4. SYN.: φιλέω. From its supposed etymology (Thayer, LS; but see also Boisacq) ἀ. is commonly understood properly to denote love based on esteem (diligo), as distinct from that expressed by φιλέω (amo), spontaneous natural affection, emotional and unreasoning. If this distinction holds, ἀ. is fitly used in NT of Christian love to God and man, the spiritual affection which follows the direction of the will, and which, therefore, unlike that feeling which is instinctive and unreasoned, can be commanded as a duty. (Cf. ἀγάπη, and v. Tr., Syn. §xii; Cremer, 9, 592; and esp. MM, VGT, see word) (AS)

Usage: Occurs in 109 NT verses. KJV: (be-)love(-ed) See also: 1 Corinthians 2:9; John 3:35; 1 Peter 1:8.

δικαιοσυνην dikaiosunē G1343 "righteousness" Noun-ASF

Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.

Definition: δικαιοσύνη, -ης, ἡ (δίκαιος), [in LXX chiefly for צֶדֶק, and cognates, Gen.15:6, al., rarely for חֶסֶד, Gen.19:19 ;] the character of ὁ δίκαιος (which see) __1. in broad sense, righteousness, conformity to the Divine will in purpose, thought and action: Mat.5:6, Jhn.16:8, Act.13:10, Rom.4:3; λόγος δικαιοσύνης, teaching of r., Heb.5:13; βασιλεὺς δ. (cf. FlJ, BJ, vi, 10, β. δίκαιος), Heb.7:2; ὅπλα δ., Rom.6:13; ὁδὸς δ., Mat.21:32; θώραξ τῆς δ., Eph.6:14; διὰκονοι δ., 2Co.11:15; ὁσιότης καὶ δ., Luk.1:75, cf. Eph.4:24; ἀγαθωσύνῃ καὶ δ., Eph.5:9; δ. κ. εἰρήνη κ. χαρά, Rom.14:17; δ. κ. ἁγιασμός, 1Co.1:30; opposite to ἁμαρτία, Rom.8:10; ἀνομία, 2Co.6:14; άδικία, Rom.3:5; ποιεῖν τὴν δ., 1Jn.2:29 Jn 3:7; id. as an inclusive term for the active duties of the religious life (ICC, in l; Abbott, Essays, 73 ff), Mat.6:1; ἐργάζεσθαι δ., Act.10:35; διώκειν δ., 1Ti.6:11; πληροῦν πᾶσαν δ., Mat.3:15; ζῆν τῇ δ., 1Pe.2:24; δ. θεοῦ, a righteousness divine in its character and origin, Mat.6:33, Jas.1:20, (where it also includes the idea of God's personal r.; see ICC, on Rom.1:17) Rom.1:17 3:5, 21-26 10:3, 2Co.5:21, Php.3:9; ἡ δ. τ. πίσιεως, Rom.4:11; ἡ ἐκ π. δ., Rom.9:30; ἡ κατὰ π. δ., Heb.11:7; opposite to this is ἡ ἐκ νόμου δ., Rom.10:5; ἡ δ. ἐν ν., Php.3:6; ἡ ἰδία δ., Rom.10:3, cf. Php.3:9 __2. In narrower sense (cf. δίκαιος), justice: Act.17:31, 2Pe.1:1, Rev.19:11 (DCG, ii, 529 ff.; Cremer, 190, 690). (AS)

Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εμισησας miseō G3404 "to hate" Verb-AAI-2S

To hate means to detest or love less, as seen in Matthew 5:43 where Jesus teaches to love enemies, not hate them.

Definition: μισέω, -ῶ [in LXX chiefly for שָׂנֵא ;] to hate: with accusative of person(s) Mat.5:43 24:10, Luk.1:71 6:22, 27 19:14, Jhn.7:7 15:18-19, 23-26 17:14, Tit.3:3, 1Jn.2:9 Jn 2:11 Jn 3:13 Jn 3:15 Jn 4:20 Rev.17:16; pass., Mat.10:22 24:9, Mrk.13:13, Luk.21:17; with accusative of thing(s), Jhn.3:20, Rom.7:15, Eph.5:29, Heb.1:9, Ju 23, Rev.2:6; pass., Rev.18:2. As the Heb. שָׂנֵא is sometimes found with the modified sense of indifference to or relative disregard for one thing in comparison with another (cf. Gen.29:30-31, Deu.21:15-16, Mal.1:3) so prob. μ. in the foll.: Mat.6:24, Luk.14:26 16:13, Jhn.12:25, Rom.9:13" (LXX) .† (AS)

Usage: Occurs in 37 NT verses. KJV: hate(-ful) See also: 1 John 2:9; Luke 6:22; Hebrews 1:9.

ανομιαν anomia G458 "lawlessness" Noun-ASF

Lawlessness refers to breaking the law or acting wickedly, as mentioned in Matthew 7:23 and 13:41. It involves doing wrong and disobeying rules.

Definition: ἀνομία, -ας, ἡ (ἄνομος), [in LXX for עָוֺן, פָּשַׁע, פֶּשַׁע, תּוֹעֵבַה, רֶשַׁע, etc. ;] lawlessness, iniquity: Mat.7:23 13:41 23:28 24:12, Rom.6:19, 2Co.6:14, 2Th.2:3 2:7, Tit.2:14, Heb.1:9, 1Jn.3:4; in pl. (as LXX, Psa.31:1, al.; see 131., § 32, 6; Swete, Mk., 153), of acts or manifestations of lawlessness: Rom.4:7 (LXX), Heb.10:17.† SYN.: see: ἁμάρτημα, ἄνομος (AS)

Usage: Occurs in 13 NT verses. KJV: iniquity, X transgress(-ion of) the law, unrighteousness See also: 1 John 3:4; Matthew 7:23; Hebrews 1:9.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

εχρισεν chriō G5548 "to anoint" Verb-AAI-3S

To anoint means to smear or rub with oil, often used to consecrate someone to a sacred office, as seen in Exodus 28:41 and Acts 4:27.

Definition: χρίω to anoint (Hom., al.); [in LXX chiefly for מָשַׁח of consecration to a sacred office: priest, Exo.28:41; prophet, 3Ki.19:16; king, 1Ki.10:1; of things, Exo.40:9, Lev.8:10, al.]. In NT, metaphorically, of God's anointing, __(a) Christ: Act.4:27; with inf., Luk.4:18 (LXX); with dupl. accusative (see B1., § 34, 4), Heb.1:9 (LXX); πνεύματι ἁγίῳ, Act.10:38; __(b) Christians: 2Co.1:21 (cf. Westc., Epp. Jo., 73) (cf. ἐν-, ἐπι-Χριω).† SYN: see: ἀλείφω (AS)

Usage: Occurs in 5 NT verses. KJV: anoint See also: 2 Corinthians 1:21; Acts 10:38; Hebrews 1:9.

σε su G4771 "you" Pron-2AS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

σου su G4771 "you" Pron-2GS

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ελαιον elaion G1637 "olive oil" Noun-ASN

Olive oil is the oil from olives, used for lamps, healing, and anointing, as in Matthew 25:3-4 and Mark 6:13. It is a valuable resource mentioned in several books, including Luke and Revelation.

Definition: ἔλαιον, -ου, τό [in LXX chiefly for שֶׁמֶן ;] olive-oil: Luk.16:6, Rev.6:6 18:13; for lamps, Mat.25:3-4, 8; for healing, Mrk.6:13, Luk.10:34, Jhn.5:14; for anointing at feasts, Luk.7:46, Heb.1:9" (LXX) .† SYN.: μύρον, ointment, see Tr., Syn., 135 (AS)

Usage: Occurs in 11 NT verses. KJV: oil See also: Hebrews 1:9; Mark 6:13; James 5:14.

αγαλλιασεως agalliasis G20 "joy" Noun-GSF

This word means exultation or joy, as in Luke 1:44 and Acts 2:46. It describes a feeling of gladness and celebration. The KJV translates it as gladness or exceeding joy.

Definition: ἀγαλλίασις, -εως, ἡ (ἀγαλλιάω), [in LXX (most frequently in Pss. and often coupled with εὐφροσύνη, as Ps 44(45):15) chiefly for גִּיל ;] exultation, exuberant joy: Luk.1:44, Act.2:46, Heb.1:9, Ju 24; χαρὰ καὶ ἀ., Luk.1:14 (Cremer, 592).† (AS)

Usage: Occurs in 5 NT verses. KJV: gladness, (exceeding) joy See also: Acts 2:46; Jude 1:24; Hebrews 1:9.

παρα para G3844 "from/with/beside" Prep

Means 'from' or 'beside', indicating the source or origin of something, as seen in Mark 14:43 and John 15:26. It can also mean 'at' or 'in the vicinity of' something. Used to show the relationship between people or things.

Definition: παρά, prep. with genitive, dative, accusative, with radical sense, beside. __I. C. genitive of person(s), from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל ,מִיַד ,מִלִּפְנֵי ;] after verbs of motion, Mrk.14:43, Luk.8:49, Jhn.15:26, al.; after verbs of seeking, receiving, hearing, etc., Mrk.8:11 12:2, Jhn.4:9, 52 10:18, Php.4:18, 2Ti.1:18, Jas.1:7, al.; after passive verbs, of the agent (like ὑπό), Mat.21:42, Mrk.12:11, Luk.1:37; absol., οἱ παρ᾽ αὐτοῦ, his family, his kinsfolk, Mrk.3:21 (cf. M, Pr., 106f.; Field, Notes, 25f.; Swete, in l.); τὰ παρ᾽ αὐτῆς (αὐτῶν, ὑμῶν, one's means, wealth, Mrk.5:26, Luk.10:7, Php.4:18. __II. C. dative of person(s) (exc. Jhn.19:25, π. τ. σταυρῷ), by the side of, beside, by, with, [in LXX for בְּעֵינֵי ,בְּיַד ,אֵצֶל ;] Luk.11:37 19:7, Jhn.1:40 4:40, Act.28:14, al.; παρ᾽ ἑαυτῷ, at home, 1Co.16:2; with dative pl., among, Mat.22:25, Col.4:16, al.; metaphorically, Mat.19:26, Mrk.10:27, Luk.1:30, Rom.2:13, Jas.1:27, al. __III. C. accusative, of motion by or towards, [in LXX for בְּעֵבֶר ,עַל יַד ,אֵצֶל ;] __1. of place, by the side of, beside, by, along: Act.10:32, Heb.11:12; after verbs of motion, Mat.4:18, Mrk.4:4, Luk.8:5, Act.4:35, al.; after verbs of rest, Mat.13:1, Mrk.5:21, Luk.8:35, al. __2. beside, beyond, metaphorically; __(a) beyond, against, contrary to: Act.18:13, Rom.1:26 4:18 11:24, al.; except, 2Co.11:24; __(b) beyond, above, in comparison with: Luk.3:13, Rom.12:3 14:5, Heb.1:4, 9 3:3, al.; __(with) on account of: 1Co.12:15, 16. __IV. In composition: beside, to (παραλαμβάνω, παράγω), at hand (πάρειμι), from (παραρρέω), amiss (παρακούω), past (παρέρχομαι), compared with (παρομοιάζω), above measure (παροργίζω). (AS)

Usage: Occurs in 189 NT verses. KJV: above, against, among, at, before, by, contrary to, X friend, from, + give (such things as they), + that (she) had, X his, in, more than, nigh unto, (out) of, past, save, side…by, in the sight of, than, (there-)fore, with See also: 1 Corinthians 3:11; John 7:51; 1 Peter 2:4.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μετοχους metochos G3353 "partaker" Adj-APM

A partaker is someone who shares in something, like a partner or associate. In the Bible, it refers to sharing in Christ, as seen in Hebrews 3:14. This concept is also found in Luke 5:7.

Definition: μέτοχος, -ον (μετέχω), [in LXX chiefly for חָבֵר ;] __1. sharing in, partaking of: with genitive of thing(s), Heb.3:1 6:4 12:8; τ. Χριστοῦ, Heb.3:14. __2. As subst., ὁ μ., a partner, associate: Luk.5:7, Heb.1:9" (LXX) (AS)

Usage: Occurs in 6 NT verses. KJV: fellow, partaker, partner See also: Hebrews 1:9; Hebrews 6:4; Hebrews 3:1.

σου su G4771 "you" Pron-2GS

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — Hebrews 1:9

Show Verse Quote Highlights

Context
Cross References
Hebrews 1:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 1:9
Jamieson-Fausset-Brown on Hebrews 1:9
Matthew Poole's Commentary on Hebrews 1:9
Trapp's Commentary on Hebrews 1:9
Ellicott's Commentary on Hebrews 1:9
Adam Clarke's Commentary on Hebrews 1:9
Cambridge Bible on Hebrews 1:9
Barnes' Notes on Hebrews 1:9
Whedon's Commentary on Hebrews 1:9
Sermons on Hebrews 1:9

Context — The Supremacy of the Son

7Now about the angels He says: “He makes His angels winds, His servants flames of fire.” 8But about the Son He says: “Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.

9You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”

10And: “In the beginning, O Lord, You laid the foundations of the earth, and the heavens are the work of Your hands. 11They will perish, but You remain; they will all wear out like a garment.

Cross References

	Reference	Text (BSB)
1	Psalms 45:7	You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
2	Psalms 23:5	You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.
3	Isaiah 61:3	to console the mourners in Zion— to give them a crown of beauty for ashes, the oil of joy for mourning, and a garment of praise for a spirit of despair. So they will be called oaks of righteousness, the planting of the LORD, that He may be glorified.
4	Galatians 5:22	But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
5	Isaiah 61:1	The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
6	Romans 15:13	Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit.
7	Luke 4:18	“The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed,
8	Amos 5:15	Hate evil and love good; establish justice in the gate. Perhaps the LORD, the God of Hosts, will be gracious to the remnant of Joseph.”
9	1 John 1:3	We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And this fellowship of ours is with the Father and with His Son, Jesus Christ.
10	Proverbs 8:13	To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech.

Hebrews 1:9 Summary

This verse tells us that Jesus loves what is right and hates what is wrong, and because of this, God has given Him a special anointing of joy, as seen in Psalm 45:7. This means that Jesus is uniquely empowered to bring happiness and fulfillment to those who follow Him, as promised in John 10:10 and Psalm 16:11. Just like Jesus, we can love righteousness and hate wickedness by following God's commands in the Bible, such as Deuteronomy 6:18 and Romans 12:9, and by seeking the Holy Spirit's guidance and empowerment, as seen in Galatians 5:22-23 and Ephesians 5:18.

Frequently Asked Questions

What does it mean to love righteousness and hate wickedness?

Loving righteousness and hating wickedness means having a strong desire to do what is right and just, as seen in God's commands in Deuteronomy 6:18 and Psalm 119:104, and to reject anything that is evil or unjust, as warned against in Proverbs 8:13 and Romans 12:9.

What is the oil of joy mentioned in this verse?

The oil of joy is a symbol of the Holy Spirit's presence and anointing, as seen in Psalm 45:7 and Isaiah 61:3, which brings happiness and delight in serving God, as expressed in Psalm 16:11 and Matthew 25:21-23.

Who are the companions mentioned in this verse?

The companions referred to in this verse are likely other believers or heavenly beings, as seen in Hebrews 1:5 and Psalm 45:7, with whom Jesus is being compared and contrasted, highlighting His unique position and anointing as the Son of God, as stated in Hebrews 1:8-9 and Psalm 2:7.

How does this verse relate to Jesus' character and mission?

This verse highlights Jesus' love for righteousness and hatred of wickedness, which is central to His character and mission, as seen in John 1:14 and Acts 10:38, and demonstrates why God has anointed Him with the oil of joy, empowering Him to fulfill His role as Savior and Lord, as stated in Luke 4:18-19 and Acts 2:36.

Reflection Questions

How can I cultivate a love for righteousness and a hatred for wickedness in my own life, as Jesus did?
What are some ways I can experience the oil of joy in my life, and how can I share it with others?
How does Jesus' unique anointing and position as the Son of God impact my understanding of His role in my life and in the world?
What are some areas in my life where I need to apply Jesus' example of loving righteousness and hating wickedness, and how can I do so with the help of the Holy Spirit?

Gill's Exposition on Hebrews 1:9

Thou hast loved righteousness, and hated iniquity,.... Christ loves righteous persons and righteous works, faithfulness and integrity, and a just administration of government, everything that is

Jamieson-Fausset-Brown on Hebrews 1:9

Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Matthew Poole's Commentary on Hebrews 1:9

Thou hast loved righteousness, and hated iniquity: the administration of this King in his kingdom is suitable to his throne and sceptre, it is all goodness; for he so loved righteousness, and hated iniquity, being righteous and holy in himself, in life and death, expiating sin, and sanctifying believers. So that he acts as to both of these properly from himself, perfectly and for ever. Therefore God: it may be a reason why he so loved righteousness, being anointed, or of his unction, because he loved the one, and hated the other; therefore God the Son is the person to whom the Father speaketh this. Even thy God; God the Father, his God in respect of the human nature, ; formed by him, , as Mediator between God and sinners, ; the Head of the church, in covenant with God, his great gospel Minister. Hath anointed thee with the oil of gladness; so his Father anointed him with the Holy Ghost and with power, ; and thereby as endowed, so exalted him above all kings and prophets who were literally anointed, and above all angels, having Divine power and authority supereminent to all communicated to him; enjoying the best and highest joy in all his transactions with the Father for us, and which may perfect joy in us, 17:13. Above thy fellows, the coheirs of his kingdom, beyond whatever God communicated to saints or angels. He had not the Spirit by measure, . What others enjoy, it is from his fulness, .

Trapp's Commentary on Hebrews 1:9

9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Ver. 9. Hath anointed thee] This imports two things: 1. Ordination to his office, and so the Godhead also of Christ was anointed. 2. Qualification for it, and so the manhood only. And as the holy oil was compounded of various spices, so was Christ filled with all gifts and graces, Acts 10:38; but especially with wisdom as a Prophet, holiness as a Priest, and power as a King. Above thy fellows] i. e. Above all kings and potentates, Psalms 89:28. Or above all Christians, who partake of thine anointing, John 1:20, and are made kings and priests, Revelation 5:10. It may also be rendered pro consortibus tuis, for thy fellows, as importing a fulness in Christ for us, John 1:16.

Ellicott's Commentary on Hebrews 1:9

(9) The King by divine election has been exalted by divine reward. (Comp. Hebrews 2:9, and Philippians 2:9-10.) Therefore God.—It is possible, but not probable, that the words, both here and in the Psalm, should be rendered, Therefore, O God, Thy God hath anointed Thee.Thy fellows.—In the first application, probably, these words point to other earthly kings. (Comp. Psalms 89:27.) Hence Ephesians 1:21 will be the best commentary upon them in their higher meaning.

Adam Clarke's Commentary on Hebrews 1:9

Verse 9. Thou hast loved righteousness] This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports righteousness and truth. Therefore God, even thy God] The original, διατουτοεχρισεσεὁΘεος, ὁΘεοςσου, may be thus translated: Therefore, O God, thy God hath anointed thee. The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read, Therefore God, thy God, hath anointed thee, c. With the oil of gladness] We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offices by anointing and that this signified the gifts and influences of the Divine Spirit. Christ, οχριστος, signifies The Anointed One, the same as the Hebrew Messias; and he is here said to be anointed with the oil of gladness above his fellows. None was ever constituted prophet, priest, and king, but himself; some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ, and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows-all that had ever borne the regal, prophetic, or sacerdotal offices. Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings, &c.

Cambridge Bible on Hebrews 1:9

9. Thou hast loved] Rather, “Thou lovedst”—idealising the whole reign to one point. Comp. Isaiah 32:1, “Behold, a king shall reign in righteousness;” and Jeremiah 23:5, “I will raise unto David a righteous Branch.”iniquity] Lit., “lawlessness.”therefore] Comp. Hebrews 2:9; Hebrews 2:16-17, Hebrews 5:7-8, Hebrews 12:2.God, even thy God] The first word might be a vocative “Oh God,” and it is so rendered even by the Jewish translator Symmachus. But this is contrary to the usage of the 2nd Book of Psalms. Where the word “God” is taken up and repeated with the suffix, there is no other instance in which the first is a vocative.even thy God] Comp. John 20:17, “I ascend to … my God and your God.”the oil of gladness] Rather, “of exultation.” The word means the joy of perfect triumph, Hebrews 12:2. For the “anointing” of Christ by the Spirit see Luke 1:35; Matthew 3:16; Acts 10:38; Isaiah 61:1; but the anointing in this verse, alludes to His glorification in Heaven.above thy fellows] In the original Psalm this refers to all contemporary princes; in its present application it means above all the angel-dwellers on Mount Sion (Hebrews 12:22) and above all men who have fellowship with God (Hebrews 3:14) only in Christ (Hebrews 2:11; 1 John 1:3).

Barnes' Notes on Hebrews 1:9

Thou hast loved righteousness - Thou hast been obedient to the Law of God, or holy and upright.

Whedon's Commentary on Hebrews 1:9

9. God, even thy God—Some excellent commentators make this also vocative, and read, therefore, O God, thy God hath anointed thee. See Dr. H. So Augustine, as quoted by Alford: “O thou God, thy God hath anointed thee.

Sermons on Hebrews 1:9

	Sermon	Description
	An Israelite in Whom Is No Guile by Art Katz	In this sermon, the speaker emphasizes the importance of righteousness and its rarity in today's world. He encourages listeners to examine their own hearts and desires, asking if t
	(Through the Bible) Hebrews 1-2 by Chuck Smith	In this sermon, the speaker emphasizes that in the past, God spoke to our ancestors in various ways, but in the present time, He has spoken to us through His Son, Jesus Christ. The
	The Heavenly Calling - Part 1 by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of the ministry being focused on bringing glory to the Lord Jesus. The speaker explains that while the ministry involves work
	(Divine Attributes) 10 the Awesome Knowledge of the Holy by Denny Kenaston	In this sermon, the preacher discusses the concept of God's holiness and its importance in understanding His mercy and love. He emphasizes that God's holiness is awe-inspiring and
	Sons of Korah #3: Lesson of Love: Psalms 45 by Stephen Kaung	In this sermon, the preacher focuses on the life and works of Jesus Christ. He emphasizes the humility of Jesus during his time on earth, highlighting how he walked among people an
	Growth to Maturiy (Tamil) by Zac Poonen	This sermon emphasizes the importance of seeking the kingdom of God first, which is characterized by righteousness, peace, and joy in the Holy Spirit. It challenges believers to gr
	Acid Test Series 3 of 8 - Learning to Pray Like Jesus by Al Whittinghill	In this sermon, the speaker emphasizes the importance of prayer in the life of a believer. He highlights how Jesus' prayer life was the secret to his ministry and encourages his li