Hebrews 1:9

ἀνομίαν. Rec. ἀδικίαν (אA), only a more obvious antithesis to δικαιοσύνην, and therefore unlikely to be altered by a copyist into ἀνομίαν.

9. ἡγάπησας, “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.”

ἀνομίαν, “lawlessness.” Comp. 1 John 3:4, “sin is lawlessness.”

διὰ τοῦτο. Comp. Hebrews 2:9; Hebrews 2:16-17; Hebrews 5:7-8; Hebrews 12:2.

ὁ θεός, ὁ θεός σου. The first word might be a vocative “O 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.

ὁ θεός σου. Comp. John 20:17, “I ascend to … my God and your God.”

ἔχρισέν σε. The anointing is fixed ideally by the aorist as a single act dependent on the ἠγάπησας, Winer, p. 346. χρίω here has the double acc. as in Revelation 3:18, κολλούριον ἔγχρισον τοὺς ὀφθαλμούς.

ἀγαλλιάσεως, “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.

παρὰ τοὺς μετόχους σου. This use of παρὰ in comparisons is common in the N. T., comp. Luke 13:2 ἁμαρτωλοὶ παρὰ πὰντας, 1 Corinthians 3:11 ἄλλος παρὰ, Winer, p. 504. 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).