Keluaran 29:36-37

29:36 Every day you are to prepare a bull for a purification offering ¹  for atonement. ²  You are to purge ³  the altar by making atonement ⁴  for it, and you are to anoint it to set it apart as holy. 29:37 For seven days ⁵  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ⁶  Anything that touches the altar will be holy. ⁷ 

Imamat 8:11

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.

Yesaya 11:2

11:2 The Lord’s spirit will rest on him ⁸  –

a spirit that gives extraordinary wisdom, ⁹ 

a spirit that provides the ability to execute plans, ¹⁰ 

a spirit that produces absolute loyalty to the Lord. ¹¹ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹²  me. ¹³ 

He has commissioned ¹⁴  me to encourage ¹⁵  the poor,

to help ¹⁶  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Yohanes 3:34

3:34 For the one whom God has sent ¹⁷  speaks the words of God, for he does not give the Spirit sparingly. ¹⁸ 

Yohanes 17:19

17:19 And I set myself apart ¹⁹  on their behalf, ²⁰  so that they too may be truly set apart. ²¹ 

[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.”

[29:37]  ⁵ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ⁶ tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ⁷ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[11:2]  ⁸ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ⁹ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ¹⁰ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ¹¹ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[61:1]  ¹² tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹³ 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]  ¹⁴ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ¹⁵ tn Or “proclaim good news to.”

[61:1]  ¹⁶ tn Heb “to bind up [the wounds of].”

[3:34]  ¹⁷ tn That is, Christ.

[3:34]  ¹⁸ 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.

[17:19]  ¹⁹ tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ²⁰ tn Or “for their sake.”

[17:19]  ²¹ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”