Exodus 40:9-15

40:9 And take ¹  the anointing oil, and anoint ²  the tabernacle and all that is in it, and sanctify ³  it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with ⁴  all its utensils; you are to sanctify the altar, and it will be the most holy altar. 40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. ⁵ 

40:12 “You are to bring ⁶  Aaron and his sons to the entrance of the tent of meeting and wash them with water. 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. 40:14 You are to bring ⁷  his sons and clothe them with tunics 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 8:10-12

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ⁸  8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them. 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.

Numbers 7:1

The Leader’s Offerings

7:1 ⁹ When Moses had completed setting up the tabernacle, ¹⁰  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Numbers 7:10

The Time of Presentation

7:10 The leaders offered ¹¹  gifts ¹²  for ¹³  the dedication ¹⁴  of the altar when it was anointed. ¹⁵  And the leaders presented ¹⁶  their offering before the altar.

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 ¹⁷  me. ¹⁸ 

He has commissioned ¹⁹  me to encourage ²⁰  the poor,

to help ²¹  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Acts 10:38

10:38 with respect to Jesus from Nazareth, ²²  that ²³  God anointed him with the Holy Spirit and with power. He ²⁴  went around doing good and healing all who were oppressed by the devil, ²⁵  because God was with him. ²⁶ 

Acts 10:2

10:2 He ²⁷  was a devout, God-fearing man, ²⁸  as was all his household; he did many acts of charity for the people ²⁹  and prayed to God regularly.

Colossians 1:21-22

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³⁰  minds ³¹  as expressed through ³²  your evil deeds, 1:22 but now he has reconciled you ³³  by his physical body through death to present you holy, without blemish, and blameless before him –

Colossians 1:1

Salutation

1:1 From Paul, ³⁴  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 ³⁵  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, ³⁶  and for those in Laodicea, and for those who have not met me face to face. ³⁷ 

[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]  ⁴ tn Heb “and.”

[40:11]  ⁵ 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.

[40:12]  ⁶ tn The verb is “bring near,” or “present,” to Yahweh.

[40:14]  ⁷ tn The verb is also “bring near” or “present.”

[8:10]  ⁸ sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

[7:1]  ⁹ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ¹⁰ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[7:10]  ¹¹ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ¹² tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ¹³ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ¹⁴ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ¹⁵ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ¹⁶ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[61:1]  ¹⁷ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁸ 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]  ¹⁹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁰ tn Or “proclaim good news to.”

[61:1]  ²¹ tn Heb “to bind up [the wounds of].”

[10:38]  ²² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ²⁶ sn See Acts 7:9.

[10:2]  ²⁷ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁸ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁹ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:21]  ³⁰ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn See the note on the phrase “elemental spirits” in 2:8.

[2:1]  ³⁶ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁷ tn Grk “as many as have not seen my face in the flesh.”