Exodus 29:2

29:2 and ¹  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ²  with oil – you are to make them using ³  fine wheat flour.

Exodus 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ⁴ 

Exodus 35:14

35:14 the lampstand for ⁵  the light and its accessories, its lamps, and oil for the light;

Leviticus 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁶  to the Lord, his offering must consist of choice wheat flour, ⁷  and he must pour olive oil on it and put frankincense ⁸  on it.

Leviticus 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁹  to the Lord, his offering must consist of choice wheat flour, ¹⁰  and he must pour olive oil on it and put frankincense ¹¹  on it.

Leviticus 19:15-16

Justice, Love, and Propriety

19:15 “‘You ¹²  must not deal unjustly in judgment: ¹³  you must neither show partiality to the poor nor honor the rich. ¹⁴  You must judge your fellow citizen fairly. ¹⁵  19:16 You must not go about as a slanderer among your people. ¹⁶  You must not stand idly by when your neighbor’s life is at stake. ¹⁷  I am the Lord.

Psalms 89:20

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ¹⁸ 

Psalms 104:15

104:15 as well as wine that makes people feel so good, ¹⁹ 

and so they can have oil to make their faces shine, ²⁰ 

as well as food that sustains people’s lives. ²¹ 

Acts 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²²  your holy servant Jesus, whom you anointed, ²³ 

Acts 10:38

10:38 with respect to Jesus from Nazareth, ²⁴  that ²⁵  God anointed him with the Holy Spirit and with power. He ²⁶  went around doing good and healing all who were oppressed by the devil, ²⁷  because God was with him. ²⁸ 

Acts 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²⁹  named Cornelius, a centurion ³⁰  of what was known as the Italian Cohort. ³¹ 

Acts 2:20

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ³²  day of the Lord comes.

[29:2]  ¹ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ² tn Or “anointed” (KJV, ASV).

[29:2]  ³ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[29:7]  ⁴ sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[35:14]  ⁷ tn “for” has been supplied.

[2:1]  ¹⁰ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ¹¹ tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

[2:1]  ¹² sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[2:1]  ¹³ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ¹⁴ tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

[2:1]  ¹⁵ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[19:15]  ¹⁶ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ¹⁷ tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ¹⁸ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ¹⁹ tn Heb “In righteousness you shall judge your fellow citizen.”

[19:16]  ¹⁹ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  ²⁰ tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[89:20]  ²² tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[104:15]  ²⁵ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ²⁶ tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ²⁷ tn Heb “and food [that] sustains the heart of man.”

[4:27]  ²⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[10:38]  ³¹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³² tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³³ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ³⁴ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ³⁵ sn See Acts 7:9.

[10:1]  ³⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  ³⁵ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ³⁶ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[2:20]  ³⁷ tn Or “and wonderful.”