Hebrews 1:9

Heb 1:9 [Textus Receptus (Elzevir) (1624)]724
Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.

Heb 1:9 [Codex Sinaiticus (א or 01) (4th century)] f.

Heb 1:9 [Codex Alexandrinus (Royal MS 1 D VIII) (A02) (5th century)]

Heb 1:9 [Codex Vaticanus Gr. 1209 (B03) (4th century)]1445c1

Heb 1:9 [Codex Ephraemi Syri Rescriptus (Grec 9) (C04) (5th century)]

Heb 1:9 [Codex Claromontanus (Grec 107) (D06) (6th century)]


Critical Apparatus :

(1) εχρισε :
(2) εχρισεν :



A Textual Commentary On Hebrews 1:9

(a) Punctuation. A good example of the importance of punctuation will be found in
ii. 5, where Lachmann punctuates καὶ ἀνθρώπων ἄνθρωπος,. By a different punctuation in Heb. i. 9, Tischendorf and Westcott-Hort make ο Θεος vocative and nominative respectively. In the former case the Messiah is God, in the other God is the one who anoints him. This difference was not observed at first by O. v. Gebhardt. Similarly there is a difference between the text and the margin of Westcott and Hort in verse 8, where by the insertion or omission of the two commas before and after ο θεος the meaning is either that Messiah is God or that God is Messiah’s throne. Considering the importance of such marks of division, the rule laid down by Ephraem Syrus in the year 350, and again emphasized by Bengel and Lagarde, should be carefully attended to in the New Testament : ει κεκτησαι βιβλιον, ευστιχες κτησαι αυτο· μηποτε ευρεθη εν αυτω προσκομμα τω αναγινωσκοντι η μεταγραφοντι  (see Nestle, Bengel als Gelehrter, p. 24). Compare also what Chrysostom says regarding punctuation on Mt. viii. 9 : τινες δε και ουτως αναγινωσκουσι τουτι το χωριον· ει γαρ εγω ανθρωπος ων, και μεταξυ στιξαντες επαγουσιν· υπο εξουσιαν εχων υπʹ εμαυτου στρατιωτας. See also Victor (or whoever it is) on Mk. xvi. 9. On the change of the sense by means of false emphasis or punctuation see below, pp. 204(7), 276. J. A. Robinson thinks it probable that ο Αγαπητος is a separate title of the Messiah, and would point ο υιος μου, ο Αγαπητος in Mk. i. 11, ix. 7 on the authority of the Ascensio Esaiae and the Old Syriac (see Hastings’ Bible Dictionary, ii. 501).
(Eberhard Nestle, Introduction to the Textual Criticism of the Greek New Testament, p. 52)




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