SEV Biblia, Chapter 45:7 Amaste la justicia y aborreciste la maldad; por tanto te ungió Dios, el Dios tuyo, con óleo de gozo más que a tus compańeros.
Clarke's Bible Commentary - Psalms 44:7 Verse 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, Heb. i. 8, 9, quotes ver. 6, 7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place:
- "Verse 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 Psa. xlv. 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, ajyŤm aklm 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, Ezek. xxxiv. 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 o qeov 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; d[w µlw[ µyhla űask 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, Matt. xxviii. 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 xvii. 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 µyhla Elohim, by qee, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our Version. And even allowing that o qeov here is to be used as the nominative case, it will not make the sense contended for without adding esti 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 esti 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.
"AL scepter of righteousness. ] The scepter, 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 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, dia toutou ecrise de, o qeov, o qeov sou, 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, o cristov, 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 metocouv, 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.
Matthew Henry Commentary Verses 6-9 - The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches the to see the evil of sin and the beauty of holiness; so that none of the can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his huma nature and mediatorial offices, has given to him the Holy Spiri without measure. Thus anointed to be a Prophet, Priest, and King Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in huma nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings The salvation of sinners is the joy of angels, much more of the Son And in proportion as we are conformed to his holy image, we may expec the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom by an everlasting covenant, the Lord Jesus has betrothed to himself This is the bride, the Lamb's wife, whose graces are compared to fin linen, for their purity; to gold, for their costliness: for as we ow our redemption, so we owe our adorning, to the precious blood of the Son of God.
Original Hebrew אהבת 157 צדק 6664 ותשׂנא 8130 רשׁע 7562 על 5921 כן 3651 משׁחך 4886 אלהים 430 אלהיך 430 שׁמן 8081 שׂשׂון 8342 מחבריך׃ 2270