Exodus 29:21

29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ¹  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ²  he and his garments along with his sons and his sons’ garments.

Exodus 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ³  in them and consecrated ⁴  in them.

Exodus 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

Exodus 40:15

40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.”

Leviticus 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses ⁵  presented them to serve as priests ⁶  to the Lord.

Leviticus 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Leviticus 21:10

Rules for the High Priest

21:10 “‘The high ⁷  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ⁸  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ⁹ 

Isaiah 10:27

10:27 At that time ¹⁰ 

the Lord will remove their burden from your shoulders, ¹¹ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ¹² 

Hebrews 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ¹³  with the oil of rejoicing.” ¹⁴ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁵  in various portions ¹⁶  and in various ways ¹⁷  to our ancestors ¹⁸  through the prophets,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

[29:21]  ¹ tn Here “it” has been supplied.

[29:21]  ² tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.

[29:29]  ³ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ⁴ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[7:35]  ⁵ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:35]  ⁶ tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

[21:10]  ⁷ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ⁸ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ⁹ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[10:27]  ¹⁰ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ¹¹ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ¹² tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[1:9]  ¹³ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ¹⁴ sn A quotation from Ps 45:6-7.

[1:1]  ¹⁵ tn Or “spoke formerly.”

[1:1]  ¹⁶ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁸ tn Grk “to the fathers.”