Exodus 39:37

39:37 the pure ¹  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

Leviticus 24:2-4

24:2 “Command the Israelites to bring ²  to you pure oil of beaten olives for the light, to make a lamp burn continually. ³  24:3 Outside the veil-canopy ⁴  of the congregation in the Meeting Tent Aaron ⁵  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ⁶  24:4 On the ceremonially pure lampstand ⁷  he must arrange the lamps before the Lord continually.

Jude 1:9

1:9 But even ⁸  when Michael the archangel ⁹  was arguing with the devil and debating with him ¹⁰  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Psalms 23:5

23:5 You prepare a feast before me ¹¹ 

in plain sight of my enemies.

You refresh ¹²  my head with oil;

my cup is completely full. ¹³ 

Zechariah 4:11-14

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions ¹⁴  of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones ¹⁵  who stand by the Lord of the whole earth.”

Revelation 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ¹⁶ 

[39:37]  ¹ tn Possibly meaning “pure gold lampstand.”

[24:2]  ² tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ³ tn Heb “to cause to ascend a lamp continually.”

[24:3]  ⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3]  ⁵ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ⁶ tn Heb “for your generations.”

[24:4]  ⁷ tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.

[1:9]  ⁸ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁹ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁰ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[23:5]  ¹¹ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ¹² tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ¹³ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[4:12]  ¹⁴ tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”

[4:14]  ¹⁵ tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.

[11:4]  ¹⁶ sn This description is parenthetical in nature.