Keluaran 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ¹ 

Keluaran 29:1

The Consecration of Aaron and His Sons

29:1 ² “Now this is what ³  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁴  bull and two rams without blemish; ⁵ 

1 Samuel 9:16

9:16 “At this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate ⁶  him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me!”

1 Samuel 9:1

Samuel Meets with Saul

9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person.

1 Raja-raja 1:39

1:39 Zadok the priest took a horn filled with olive oil ⁷  from the tent and poured it on ⁸  Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!”

[29:7]  ¹ sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[29:1]  ² sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ³ tn Heb “the thing.”

[29:1]  ⁴ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁵ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[9:16]  ⁶ tn Heb “anoint.”

[1:39]  ⁷ tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.

[1:39]  sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.

[1:39]  ⁸ tn Or “anointed.”