Exodus 30:26

30:26 “With it you are to anoint the tent of meeting, the ark of the testimony,

Exodus 40:11

40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. ¹ 

Exodus 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ² 

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 28:41

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ³  and ordain them ⁴  and set them apart as holy, ⁵  so that they may minister as my priests.

Exodus 29:36

29:36 Every day you are to prepare a bull for a purification offering ⁶  for atonement. ⁷  You are to purge ⁸  the altar by making atonement ⁹  for it, and you are to anoint it to set it apart as holy.

Exodus 40:9-10

40:9 And take ¹⁰  the anointing oil, and anoint ¹¹  the tabernacle and all that is in it, and sanctify ¹²  it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with ¹³  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

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.”

[40:11]  ¹ sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.

[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.

[28:41]  ¹ sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.

[28:41]  ² tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.

[28:41]  ³ tn Traditionally “sanctify them” (KJV, ASV).

[29:36]  ¹ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ² sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ³ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ⁴ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[40:9]  ¹ tn Heb “you will take” (perfect with vav, ו).

[40:9]  ² tn Heb “and you will anoint” (perfect with vav, ו).

[40:9]  ³ tn Heb “and you will sanctify” (perfect with vav, ו).

[40:10]  ¹ tn Heb “and.”