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 30:30

30:30 “You are to anoint Aaron and his sons and ³  sanctify them, so that they may minister as my priests.

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁴  me. ⁵ 

He has commissioned ⁶  me to encourage ⁷  the poor,

to help ⁸  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Isaiah 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁹  instead of mourning,

a garment symbolizing praise, ¹⁰  instead of discouragement. ¹¹ 

They will be called oaks of righteousness, ¹² 

trees planted by the Lord to reveal his splendor. ¹³ 

Galatians 5:22-25

5:22 But the fruit of the Spirit ¹⁴  is love, ¹⁵  joy, peace, patience, kindness, goodness, faithfulness, ¹⁶  5:23 gentleness, and ¹⁷  self-control. Against such things there is no law. 5:24 Now those who belong to Christ ¹⁸  have crucified the flesh ¹⁹  with its passions ²⁰  and desires. 5:25 If we live by the Spirit, let us also behave in accordance with ²¹  the Spirit.

Hebrews 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ²²  and so ²³  he is not ashamed to call them brothers and sisters, ²⁴ 

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 1:2

1:2 in these last days he has spoken to us in a son, ²⁵  whom he appointed heir of all things, and through whom he created the world. ²⁶ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁷  in various portions ²⁸  and in various ways ²⁹  to our ancestors ³⁰  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.

Revelation 7:14

7:14 So ³¹  I said to him, “My lord, you know the answer.” ³²  Then ³³  he said to me, “These are the ones who have come out of the great tribulation. They ³⁴  have washed their robes and made them white in the blood of the Lamb!

[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.

[30:30]  ³ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[61:1]  ⁴ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁵ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁶ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁷ tn Or “proclaim good news to.”

[61:1]  ⁸ tn Heb “to bind up [the wounds of].”

[61:3]  ⁹ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁰ tn Heb “garment of praise.”

[61:3]  ¹¹ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹² tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ¹³ tn Heb “a planting of the Lord to reveal splendor.”

[5:22]  ¹⁴ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁵ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁶ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ¹⁷ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:24]  ¹⁸ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹⁹ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ²⁰ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:25]  ²¹ tn Or “let us also follow,” “let us also walk by.”

[2:11]  ²² tn Grk “are all from one.”

[2:11]  ²³ tn Grk “for which reason.”

[2:11]  ²⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[1:2]  ²⁵ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ²⁶ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:1]  ²⁷ tn Or “spoke formerly.”

[1:1]  ²⁸ 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]  ²⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁰ tn Grk “to the fathers.”

[7:14]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³² tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.