Psalms 45:7

45:7 You love ¹  justice and hate evil. ² 

For this reason God, your God ³  has anointed you ⁴ 

with the oil of joy, ⁵  elevating you above your companions. ⁶ 

Psalms 89:20

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ⁷ 

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 ⁸  me. ⁹ 

He has commissioned ¹⁰  me to encourage ¹¹  the poor,

to help ¹²  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

John 1:41

1:41 He first ¹³  found his own brother Simon and told him, “We have found the Messiah!” ¹⁴  (which is translated Christ). ¹⁵ 

John 3:34

3:34 For the one whom God has sent ¹⁶  speaks the words of God, for he does not give the Spirit sparingly. ¹⁷ 

Acts 10:38

10:38 with respect to Jesus from Nazareth, ¹⁸  that ¹⁹  God anointed him with the Holy Spirit and with power. He ²⁰  went around doing good and healing all who were oppressed by the devil, ²¹  because God was with him. ²² 

Hebrews 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²³  with the oil of rejoicing.” ²⁴ 

[45:7]  ¹ sn To love justice means to actively promote it.

[45:7]  ² sn To hate evil means to actively oppose it.

[45:7]  ³ 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 (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[89:20]  ⁷ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[61:1]  ⁸ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁹ 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]  ¹⁰ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ¹¹ tn Or “proclaim good news to.”

[61:1]  ¹² tn Heb “to bind up [the wounds of].”

[1:41]  ¹³ tc Most witnesses (א* L W^s 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: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ¹⁴ 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]  ¹⁵ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[3:34]  ¹⁶ tn That is, Christ.

[3:34]  ¹⁷ 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.

[10:38]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ²² sn See Acts 7:9.

[1:9]  ²³ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²⁴ sn A quotation from Ps 45:6-7.