Discovery BoxPsalms 2:6
Context2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
Psalms 45:7
Context45:7 You love 3 justice and hate evil. 4
For this reason God, your God 5 has anointed you 6
with the oil of joy, 7 elevating you above your companions. 8
Daniel 9:24
Context9:24 “Seventy weeks 9 have been determined
concerning your people and your holy city
to put an end to 10 rebellion,
to bring sin 11 to completion, 12
to atone for iniquity,
to bring in perpetual 13 righteousness,
to seal up 14 the prophetic vision, 15
and to anoint a most holy place. 16
John 1:41
Context1:41 He first 17 found his own brother Simon and told him, “We have found the Messiah!” 18 (which is translated Christ). 19
Acts 4:27
Context4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 20 your holy servant Jesus, whom you anointed, 21
Acts 10:38
Context10:38 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
Hebrews 1:9
Context1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 27 with the oil of rejoicing.” 28
[2:6] 1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2 tn Or perhaps “consecrated.”
[45:7] 3 sn To love justice means to actively promote it.
[45:7] 4 sn To hate evil means to actively oppose it.
[45:7] 5 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 6 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 7 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 8 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[9:24] 9 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 10 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 11 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 12 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 13 tn Or “everlasting.”
[9:24] 14 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 15 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 16 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[1:41] 17 tc Most witnesses (א* L Ws Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì66,75 א2 A B Θ Ψ 083 Ë1,13 892 al lat.
[1:41] 18 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
[1:41] 19 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:27] 20 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 21 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[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.
[1:9] 27 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
