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The Holy Bible, Berean Study Bible
Psalms 45:7
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You love righteousness and hate wickedness;therefore God, your God, has anointed you with the oil of joymore than your companions.
You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;
You love right and hate evil, so God has chosen you from among your friends; he has set you apart with much joy.
You love justice and hate evil. For this reason God, your God has anointed you with the oil of joy, elevating you above your companions.
You have loved righteousness (virtue, morality, justice) and hated wickedness; Therefore God, your God, has anointed You Above Your companions with the oil of jubilation.
You have loved righteousness and hated wickedness; Therefore God, Your God, has anointed You With the oil of joy above Your companions.
You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
Thou louest righteousnes, and hatest wickednesse, because God, euen thy God hath anoynted thee with the oyle of gladnes aboue thy fellowes.
You have loved righteousness and hated wickedness;Therefore God, Your God, has anointed YouWith the oil of joy above Your companions.
You love justice and hate evil. And so, your God chose you and made you happier than any of your friends.
Your throne, God, will last forever and ever; you rule your kingdom with a scepter of equity.
Thou hast loved righteousness, and hated wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy companions.
You love what is right and hate what is wrong. So God, your God, chose you to be king, giving you more joy and honor than anyone like you.
You love righteousness and hate wickedness; therefore God, your God, has anointed you with the oil of gladness above your fellows.
you love what is right and hate what is evil. That is why God, your God, has chosen you and has poured out more happiness on you than on any other king.
You love righteousness and hate wickedness. Therefore God, your God, has anointed you from among your companions with festive oil.
You love righteousness and hate wickedness; on account of this God, Your God, has anointed You with the oil of gladness more than Your fellows.
Thy seate (o God) endureth for euer: the cepter of thy kyngdome is a right cepter.
Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.
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, lifting you high over all other kings.
Thy throne given of God is for ever and ever; a sceptre of equity is the sceptre of thy kingdom.
Thou louest righteousnesse, and hatest wickednesse: therefore God, thy God, hath anointed thee with the oyle of gladnesse aboue thy fellowes.
Thou hast loued iustice and hated vngodlynesse: wherfore the Lorde euen thy Lorde hath annoynted thee with the oyle of gladnesse more then thy felowes.
Thou hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows.
Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Thou louedist riytfulnesse, and hatidist wickidnesse; therfor thou, God, thi God, anoyntide thee with the oile of gladnesse, more than thi felowis.
You have loved righteousness, and hated wickedness: Therefore God, your God, has anointed you With the oil of gladness above your fellows.
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
You love righteousness and hate wickedness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions.
You love justice and hate evil. Therefore God, your God, has anointed you, pouring out the oil of joy on you more than on anyone else.
You have loved what is right and good. You have hated what is wrong. That is why God, Your God, has chosen You. He has poured over You the oil of joy more than over anyone else.
you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;
Thou hast loved righteousness, and hated lawlessness, - For this cause, hath God, thine own God, anointed thee, With the oil of gladness, beyond thy partners.
(44-8) Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows;
Thou hast loved righteousness and hatest wickedness, Therefore God, thy God, hath anointed thee, Oil of joy above thy companions.
You have loved righteousness and hated wickedness; Therefore God, Your God, has anointed You With the oil of joy above Your fellows.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Thou: Psalms 33:5, Psalms 99:4, Matthew 3:15, Hebrews 1:9, Hebrews 7:26
hatest: Psalms 101:3, Psalms 101:4, Psalms 101:8, Matthew 7:23, Luke 13:27, Revelation 21:27
God: or, O God
thy God: Psalms 89:26, Isaiah 61:1, John 20:17, Ephesians 1:3
hath: Psalms 89:20, Leviticus 8:12, 1 Samuel 16:13, 1 Kings 1:39, 1 Kings 1:40, 1 Kings 19:16, Isaiah 61:1-3, Luke 3:22, Luke 4:18-21, John 3:34
oil: Psalms 21:6, 1 Kings 1:39, Acts 2:28
above: John 1:16, Romans 8:29, Colossians 1:18, Colossians 1:19, Hebrews 2:14
Reciprocal: Exodus 40:9 - the anointing oil Leviticus 14:15 - General 1 Samuel 2:10 - anointed 2 Samuel 8:15 - David executed 1 Kings 1:34 - Zadok Psalms 2:2 - anointed Psalms 9:4 - right Psalms 11:7 - For Psalms 23:5 - thou anointest Psalms 37:28 - loveth Psalms 47:8 - throne Psalms 48:10 - thy right Psalms 72:2 - He shall Psalms 89:14 - Justice Psalms 92:10 - I shall Psalms 97:2 - righteousness Psalms 110:1 - until Psalms 145:11 - the glory Proverbs 16:10 - A divine sentence Proverbs 27:9 - Ointment Song of Solomon 1:3 - the savour Isaiah 10:27 - because Isaiah 11:4 - But with Isaiah 32:1 - king Isaiah 42:6 - called Isaiah 61:3 - the oil Isaiah 61:8 - I the Lord Jeremiah 33:15 - and he Daniel 9:24 - and to anoint Zechariah 9:9 - he is Zechariah 12:8 - the house Matthew 25:4 - oil John 1:41 - Christ John 8:16 - yet Acts 4:27 - whom Acts 10:38 - God Acts 24:25 - righteousness Romans 12:9 - Abhor 2 Corinthians 1:21 - anointed Ephesians 4:24 - righteousness Philippians 2:9 - God Hebrews 1:8 - Thy throne 1 John 2:20 - ye have 1 John 3:7 - even
Cross-References
And being very thirsty, Samson cried out to the LORD, "You have accomplished this great deliverance through Your servant. Must I now die of thirst and fall into the hands of the uncircumcised?"
But Eleazar and David stationed themselves in the middle of the field and defended it. They struck down the Philistines, and the LORD brought about a great victory.
Great salvation He brings to His king. He shows loving devotion to His anointed, to David and his descendants forever.
You are my King, O God, who ordains victories for Jacob.
This Moses, whom they had rejected with the words, 'Who made you ruler and judge?' is the one God sent to be their ruler and redeemer, through the angel who appeared to him in the bush.
Gill's Notes on the Bible
Thou lovest righteousness,.... Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or righteous things; a righteous administration of government; faithfulness and integrity in whatsoever he is intrusted with, or appointed to by his father; all righteous actions which the law requires, as appeared in the whole course of his life; and by working out a righteousness for his people, and by encouraging them in works of righteousness; and as also will appear by judging the world in righteousness at the last day, and by giving the crown of righteousness to his righteous ones;
and hatest wickedness; which was manifest not only by his inveighing against it and dehorting from it, and by his severity exercised towards delinquents; but by suffering for it, and abolishing it, and by chastising his own people on account of it;
therefore God, thy God; or "because g God", thy God; who is the God of Christ, as Christ is man; who prepared and formed his human nature, supported it in suffering, and glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such:
hath anointed thee with the oil of gladness above thy fellows; who though he is called God, Psalms 45:6, and is truly so, yet was not anointed as such, but as man and Mediator, to the office of Prophet, Priest, and King; and not with material oil, but with the Holy Ghost, his gifts and graces; see Acts 10:38; called "the oil of gladness", in allusion to the use of oil at feasts and weddings, for the delight and refreshment of guests, and particularly of the oil of lilies, "olcum susinum", so some h translate it; well known to the Hebrews, who inhabited Syria and Palestine, where red lilies grew, of which this was made, and had in great esteem; and because of its effects in the human nature of Christ, filling it with alacrity and cheerfulness to go through the work he came about. This unction rotors to the time of his conception and birth, and also to the time of his baptism; and the phrase, "above thy fellows", denotes the abundance of the Spirit's grace, his having it without measure, and in a transcendent manner to any of the sons of men, even his own people; for these, and not angels, nor the princes of the earth, are meant, neither of which are his fellows; but the saints, who are of the same nature with him, of the same family he is the head of, of the same dignity through him, being made kings and priests by him, partakers of the same Spirit and grace; and will be companions with him, and sit on the same throne with him to all eternity. The Targum, in the king of Spain's Bible, begins the verse thus;
"But thou, O King Messiah, because thou lovest, c.''
g על-כן "propterea quod", Tigurine version, Vatablus, Piscator, Gejerus "quia", Rivet. Noldius, p. 727, No. 1730. h Vid. Schacchi Elaeochrism, l. 1. c. 27. & 28.
Barnes' Notes on the Bible
Thou lovest righteousness ... - See this verse explained in the notes at Hebrews 1:9, where it is applied to the Messiah. The word “God” is rendered in the margin “O God”; “O God, thy God, hath anointed thee,” etc. According to this construction, the thought would be carried on which is suggested in Psalms 45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah - the Lord Jesus - though he is described as God himself (John 1:1, et al.), yet addresses God as “his” God, John 20:17. As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the divine authority, it was proper thus to address his Father as “his” God, and to, acknowledge Him as the source of all authority and law.
Clarke's Notes on the Bible
Verse Psalms 45:7. Oil of gladness — As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves.
I have mentioned above that the author of the Epistle to the Hebrews, Hebrews 1:8-9, quotes Psalms 45:6-7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: -
"Verse Psalms 45:8. Thy throne, O God, is for ever and ever. - If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psalms 45:6-7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, 'Thou art fairer than the children of men,' the Targum says: 'Thy beauty, מלכא משיחא malca Meshicha, O King Messiah, is greater than the children of men.' Aben Ezra says: 'This Psalm speaks of David, or rather of his Son the Messiah, for this is his name, Ezekiel 34:24: And David my servant shall be a prince over them for ever.' Other rabbins confirm this opinion.
"This verse is very properly considered a proof, and indeed a strong one, of the divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the word thus: 'God is thy throne for ever and ever;' and if this version be correct, it is certain that the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος being the nominative case is supposed to be sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics, and the whole scope of the place requires it should be so used here; and with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way; כסאך אלהים עולם ועד kisacha Elohim olam vaed, 'Thy throne, O God, is for ever and to eternity.' It is in both worlds, and extends over all time, and will exist through all endless duration. To this our Lord seems to refer, Matthew 28:18: 'All power is given unto me, both in HEAVEN and EARTH.' My throne, i.e., my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign unlimited power and authority, which I had with the Father before the world began; John 17:5. I may add that none of the ancient Versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative [Arabic] ya, reading the place thus: [Arabic] korsee yallaho ila abadilabada, the same as in our Version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for without adding εστι to it, a reading which is not countenanced by any Version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: Forsothe to the sone God thi troone into the world of worlde: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: But to the sone he seith, God thy trone is unto the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: 'But unto the sonne he sayeth: God, thi seate endureth for ever and ever: the cepter of thy kyngdome is a right cepter.' Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι is, because not authorized by the original; a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation.
"A sceptre of righteousness. - The sceptre, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
"Verse Psalms 45:9. 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, δια τουτου εχρισε δε, ὁ Θεος, ὁ Θεος σου, 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, ὁ χριστος, signifies The anointed One, the same as the Hebrew Messiah 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.
