Imamat 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. ¹  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.

Imamat 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Keluaran 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ² 

Keluaran 29:21

29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ³  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ⁴  he and his garments along with his sons and his sons’ garments.

Keluaran 40:13-15

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 ⁵  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.”

Yesaya 10:27

10:27 At that time ⁶ 

the Lord will remove their burden from your shoulders, ⁷ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ⁸ 

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 ⁹  me. ¹⁰ 

He has commissioned ¹¹  me to encourage ¹²  the poor,

to help ¹³  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 ¹⁴  speaks the words of God, for he does not give the Spirit sparingly. ¹⁵ 

Yohanes 3:2

3:2 came to Jesus ¹⁶  at night ¹⁷  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁸  that you do unless God is with him.”

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁹  minds ²⁰  as expressed through ²¹  your evil deeds,

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 2:20

2:20 Then the Jewish leaders ²³  said to him, “This temple has been under construction ²⁴  for forty-six years, ²⁵  and are you going to raise it up in three days?”

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ²⁶  in Galilee. ²⁷  Jesus’ mother ²⁸  was there,

[8:10]  ¹ 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.

[29:7]  ² 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.

[29:21]  ³ tn Here “it” has been supplied.

[29:21]  ⁴ tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.

[40:14]  ⁵ tn The verb is also “bring near” or “present.”

[10:27]  ⁶ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ⁷ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ⁸ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[61:1]  ⁹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁰ 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]  ¹¹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ¹² tn Or “proclaim good news to.”

[61:1]  ¹³ tn Heb “to bind up [the wounds of].”

[3:34]  ¹⁴ tn That is, Christ.

[3:34]  ¹⁵ 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.

[3:2]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁷ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁸ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:21]  ¹⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁰ 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]  ²¹ 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.

[1:1]  ²² 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]  ²³ tn See the note on this phrase in v. 18.

[2:20]  ²⁴ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ²⁵ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[2:1]  ²⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²⁷ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²⁸ tn Grk “in Galilee, and Jesus’ mother.”