Exodus 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ¹ 

Exodus 30:23-30

30:23 “Take ²  choice spices: ³  twelve and a half pounds ⁴  of free-flowing myrrh, ⁵  half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed ⁶  according to the sanctuary shekel, and four quarts ⁷  of olive oil. 30:25 You are to make this ⁸  into ⁹  a sacred anointing oil, a perfumed compound, ¹⁰  the work of a perfumer. It will be sacred anointing oil.

30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, ¹¹  and they will be most holy; ¹²  anything that touches them will be holy. ¹³ 

30:30 “You are to anoint Aaron and his sons and ¹⁴  sanctify them, so that they may minister as my priests.

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 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Isaiah 10:27

10:27 At that time ¹⁵ 

the Lord will remove their burden from your shoulders, ¹⁶ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ¹⁷ 

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 ¹⁸  me. ¹⁹ 

He has commissioned ²⁰  me to encourage ²¹  the poor,

to help ²²  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

John 3:34

3:34 For the one whom God has sent ²³  speaks the words of God, for he does not give the Spirit sparingly. ²⁴ 

John 3:2

3:2 came to Jesus ²⁵  at night ²⁶  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ²⁷  that you do unless God is with him.”

Colossians 1:21-22

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁸  minds ²⁹  as expressed through ³⁰  your evil deeds, 1:22 but now he has reconciled you ³¹  by his physical body through death to present you holy, without blemish, and blameless before him –

Colossians 1:1

Salutation

1:1 From Paul, ³²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:20

2:20 If you have died with Christ to the elemental spirits ³³  of the world, why do you submit to them as though you lived in the world?

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ³⁴  and for those in Laodicea, and for those who have not met me face to face. ³⁵ 

[29:7]  ¹ 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.

[30:23]  ² tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”

[30:23]  ³ tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.

[30:23]  ⁴ tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).

[30:23]  ⁵ sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).

[30:24]  ⁶ tn The words “all weighed” are added for clarity in English.

[30:24]  ⁷ tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).

[30:25]  ⁸ tn Heb “it.”

[30:25]  ⁹ tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ¹⁰ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[30:29]  ¹¹ tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ¹² tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ¹³ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:30]  ¹⁴ 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.

[10:27]  ¹⁵ 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]  ¹⁶ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ¹⁷ 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.

[61:1]  ¹⁸ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁹ 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]  ²⁰ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²¹ tn Or “proclaim good news to.”

[61:1]  ²² tn Heb “to bind up [the wounds of].”

[3:34]  ²³ tn That is, Christ.

[3:34]  ²⁴ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[3:2]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ²⁶ tn Or “during the night.”

[3:2]  ²⁷ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:21]  ²⁸ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁹ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³⁰ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ³¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:20]  ³³ tn See the note on the phrase “elemental spirits” in 2:8.

[2:1]  ³⁴ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁵ tn Grk “as many as have not seen my face in the flesh.”