Zakharia 6:13

6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest ¹  with him on his throne and they will see eye to eye on everything.

Keluaran 29:7

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

Keluaran 40:15

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.”

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 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ³ 

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ⁴  head. Samuel ⁵  kissed him and said, “The Lord has chosen you ⁶  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁷  you as leader over his inheritance. ⁸ 

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁰  for I have selected a king for myself from among his sons.” ¹¹ 

1 Samuel 16:12-13

16:12 So Jesse had him brought in. ¹²  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

Mazmur 2:6

2:6 “I myself ¹³  have installed ¹⁴  my king

on Zion, my holy hill.”

Mazmur 89:20

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ¹⁵ 

Mazmur 110:4

110:4 The Lord makes this promise on oath ¹⁶  and will not revoke it: ¹⁷ 

“You are an eternal priest ¹⁸  after the pattern of ¹⁹  Melchizedek.” ²⁰ 

Yesaya 61:1-3

The Lord Will Rejuvenate His People

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

because the Lord has chosen ²¹  me. ²² 

He has commissioned ²³  me to encourage ²⁴  the poor,

to help ²⁵  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ²⁶ 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ²⁷  instead of mourning,

a garment symbolizing praise, ²⁸  instead of discouragement. ²⁹ 

They will be called oaks of righteousness, ³⁰ 

trees planted by the Lord to reveal his splendor. ³¹ 

Daniel 9:24-26

9:24 “Seventy weeks ³²  have been determined

concerning your people and your holy city

to put an end to ³³  rebellion,

to bring sin ³⁴  to completion, ³⁵ 

to atone for iniquity,

to bring in perpetual ³⁶  righteousness,

to seal up ³⁷  the prophetic vision, ³⁸ 

and to anoint a most holy place. ³⁹ 

9:25 So know and understand:

From the issuing of the command ⁴⁰  to restore and rebuild

Jerusalem ⁴¹  until an anointed one, a prince arrives, ⁴² 

there will be a period of seven weeks ⁴³  and sixty-two weeks.

It will again be built, ⁴⁴  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁴⁵ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁴⁶  them.

But his end will come speedily ⁴⁷  like a flood. ⁴⁸ 

Until the end of the war that has been decreed

there will be destruction.

Hagai 1:1-12

Introduction

1:1 On the first day of the sixth month ⁴⁹  of King Darius’ ⁵⁰  second year, the Lord spoke this message through the prophet Haggai ⁵¹  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ⁵² 

The Indifference of the People

1:2 The Lord who rules over all ⁵³  says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” ⁵⁴  1:3 So the Lord spoke through the prophet Haggai as follows: ⁵⁵  1:4 “Is it right for you to live in richly paneled houses ⁵⁶  while my temple is in ruins? ⁵⁷  1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. ⁵⁸  1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” ⁵⁹ 

The Instruction of the People

1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. ⁶⁰  1:8 Go up to the hill country and bring back timber to build ⁶¹  the temple. ⁶²  Then I will be pleased and honored,’ ⁶³  says the Lord. 1:9 ‘You expected a large harvest, but instead ⁶⁴  there was little, and when you brought it home it disappeared right away. ⁶⁵  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ⁶⁶  1:10 This is why the sky ⁶⁷  has held back its dew and the earth its produce. ⁶⁸  1:11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’” ⁶⁹ 

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ⁷⁰  along with the whole remnant of the people, ⁷¹  obeyed ⁷²  the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him, ⁷³  and the people began to respect the Lord. ⁷⁴ 

Ibrani 1:8-9

1:8 but of ⁷⁵  the Son he says, ⁷⁶ 

“Your throne, O God, is forever and ever, ⁷⁷ 

and a righteous scepter ⁷⁸  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁷⁹  with the oil of rejoicing.” ⁸⁰ 

Ibrani 7:1-2

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ⁸¹  7:2 To him ⁸²  also Abraham apportioned a tithe ⁸³  of everything. ⁸⁴  His name first means ⁸⁵  king of righteousness, then king of Salem, that is, king of peace.

Wahyu 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁸⁶ 

[6:13]  ¹ sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).

[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.

[8:1]  ³ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[10:1]  ⁴ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ⁵ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ⁶ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁷ tn That is, “anointed.”

[10:1]  ⁸ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[16:1]  ⁹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹¹ tn Heb “for I have seen among his sons for me a king.”

[16:12]  ¹² tn Heb “and he sent and brought him.”

[2:6]  ¹³ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁴ tn Or perhaps “consecrated.”

[89:20]  ¹⁵ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[110:4]  ¹⁶ tn Or “swears, vows.”

[110:4]  ¹⁷ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ¹⁸ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ¹⁹ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ²⁰ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[61:1]  ²¹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ²² 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]  ²³ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁴ tn Or “proclaim good news to.”

[61:1]  ²⁵ tn Heb “to bind up [the wounds of].”

[61:2]  ²⁶ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[61:3]  ²⁷ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ²⁸ tn Heb “garment of praise.”

[61:3]  ²⁹ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ³⁰ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ³¹ tn Heb “a planting of the Lord to reveal splendor.”

[9:24]  ³² tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ³³ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ³⁴ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ³⁵ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ³⁶ tn Or “everlasting.”

[9:24]  ³⁷ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ³⁸ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ³⁹ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  ⁴⁰ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ⁴² tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴³ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ⁴⁴ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ⁴⁵ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁴⁶ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁴⁷ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁴⁸ sn Flood here is a metaphor for sudden destruction.

[1:1]  ⁴⁹ sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.

[1:1]  ⁵⁰ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ⁵¹ tn Heb “the word of the Lord came by the hand of Haggai the prophet” (בְּיַד־חַגַּי, bÿyad-khaggay). This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1).

[1:1]  ⁵² tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.

[1:2]  ⁵³ sn The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:2]  ⁵⁴ tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.

[1:3]  ⁵⁵ tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.

[1:4]  ⁵⁶ sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.

[1:4]  ⁵⁷ tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”

[1:5]  ⁵⁸ tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

[1:6]  ⁵⁹ tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”

[1:7]  ⁶⁰ tn Heb “Set your heart upon your ways”; see v. 5.

[1:8]  ⁶¹ tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.

[1:8]  ⁶² sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).

[1:8]  ⁶³ tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).

[1:9]  ⁶⁴ tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.

[1:9]  ⁶⁵ tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).

[1:9]  ⁶⁶ tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”

[1:10]  ⁶⁷ tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.

[1:10]  ⁶⁸ sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).

[1:11]  ⁶⁹ tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”

[1:12]  ⁷⁰ tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

[1:12]  ⁷¹ tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”

[1:12]  ⁷² tn Heb “heard the voice of”; NAB “listened to the voice of.”

[1:12]  ⁷³ tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.”

[1:12]  ⁷⁴ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

[1:8]  ⁷⁵ tn Or “to.”

[1:8]  ⁷⁶ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁷⁷ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁷⁸ tn Grk “the righteous scepter,” but used generically.

[1:9]  ⁷⁹ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁸⁰ sn A quotation from Ps 45:6-7.

[7:1]  ⁸¹ sn A series of quotations from Gen 14:17-19.

[7:2]  ⁸² tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁸³ tn Or “a tenth part.”

[7:2]  ⁸⁴ sn A quotation from Gen 14:20.

[7:2]  ⁸⁵ tn Grk “first being interpreted,” describing Melchizedek.

[11:4]  ⁸⁶ sn This description is parenthetical in nature.