Imamat 8:12

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 28:41

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ¹  and ordain them ²  and set them apart as holy, ³  so that they may minister as my priests.

Keluaran 30:30

30:30 “You are to anoint Aaron and his sons and ⁴  sanctify them, so that they may minister as my priests.

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.”

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ⁶  that ⁷  God anointed him with the Holy Spirit and with power. He ⁸  went around doing good and healing all who were oppressed by the devil, ⁹  because God was with him. ¹⁰ 

Kisah Para Rasul 10:2

10:2 He ¹¹  was a devout, God-fearing man, ¹²  as was all his household; he did many acts of charity for the people ¹³  and prayed to God regularly.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁴  minds ¹⁵  as expressed through ¹⁶  your evil deeds,

[28:41]  ¹ sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.

[28:41]  ² tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.

[28:41]  ³ tn Traditionally “sanctify them” (KJV, ASV).

[30:30]  ⁴ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

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

[10:38]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁰ sn See Acts 7:9.

[10:2]  ¹¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:21]  ¹⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁵ 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]  ¹⁶ 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.