29<\/strong>. The effect of the anointing is to sanctify<\/em> the objects to which the process is applied (cf. Exo 29:36<\/span>).<\/p>\n most holy<\/em> ] See on Exo 29:37<\/span>.<\/p>\n shall<\/em> become<\/strong> holy<\/em> ] i.e. be forfeited to the sanctuary, or, if a person (marg.), be given over to the Deity, that He may deal with him as He pleases. See further on Exo 29:37<\/span>.<\/p>\n Anointing 1 [213] , in a religious sense, is in the OT. a symbolical act, denoting (1) the divine appointment, or consecration, of a person<\/em> for a particular purpose, esp. a king (1Sa 10:1<\/span> and often), the high priest (Exo 29:7<\/span>), later also the ordinary priests (see on v.<\/em> 30), and, at least once, a prophet, 1Ki<\/span>Exo 19:16<\/span> b (cf., in a fig. sense, Isa 61:1<\/span>); it is followed by, and is sometimes a figure of, the outpouring of the Spirit upon the person anointed (1Sa 10:6<\/span>, cf. v.<\/em> 1, Exo 16:13<\/span>; Isa 61:1<\/span> (Luk 4:18<\/span>), Act 4:27<\/span>; Act 10:38 , 2Co 1:21<\/span>, 1Jn 2:20<\/span>; 1Jn 2:27<\/span>): (2) the consecration of a thing<\/em>, viz. a sacred stone, Gen 31:13<\/span> (see Exo 28:18<\/span>), Exo 35:14<\/span> (so among the Greeks; see the writer’s Genesis<\/em>, p. 267), the Tabernacle and its appurtenances (see on vv.<\/em> 26 28), a future Altar of burnt-offering, Dan 9:24<\/span> (see the note in the Camb. Bible<\/em>). The practice of anointing is widely diffused in the world: the unguent originally fat<\/em>, regarded in primitive thought as an important seat of life was regarded, it seems, at least primitively, as a vehicle transferring to the person or object anointed a Divine life or potency. See art. Anointing (Crawley and Jastrow) in Hastings’ Encycl. of Rel. and Ethics<\/em>, i. (1908), 549 557, esp. 550, 554, 556 (cf. EB.<\/em> s.v. i. 175); and for the anointing of priests<\/em>, p. 552 b , and of temples and other sacred objects, p. 553 f.<\/p>\n [213] Heb. msha<\/em> (whence ‘Messia’), to be carefully distinguished from anointing the head or person for the toilet<\/em> (Heb. sk<\/em>) Deu 28:40<\/span>, 2Sa 14:2<\/span> al. In NT. (fig., never lit.) corresponds to the former, and (e.g. Mat 6:17<\/span>) to the latter.<\/p>\n And thou shalt sanctify them, that they may be most holy<\/strong>,…. By anointing them, and so be set apart for sacred uses only; as by the grace of the Holy Spirit, the people of God, the vessels of mercy, are really sanctified, and made meet for the master’s use; and therefore it is called the sanctification of the Spirit, which is true holiness, in opposition to typical or ceremonial holiness, here intended; and if this holy anointing oil made those things most holy that were anointed with it, how much more must the grace of the Spirit those who partake of it; and though it is at present imperfect, it will be perfected, and become complete holiness, without which no man can see the Lord:<\/p>\n whatsoever toucheth them shall be holy<\/strong>; as is said of the most holy altar, [See comments on Ex 29:37]<\/span>. The Targum of Jonathan interprets it of persons that approach these holy places, and things so anointed and sanctified, paraphrasing the words thus;<\/p>\n “whosoever cometh unto them of the priests shall be holy, but of the rest of the tribes shall be burnt with flaming fire before the Lord.”<\/p>\n Exo 30:29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.<\/p>\n Ver. 29. Whatsoever toucheth them.<\/strong> ] So are all those anointed holy, that by a lively faith touch the Lord Christ.<\/p>\n whatsoever: Exo 29:37, Lev 6:18, Mat 23:17, Mat 23:19 <\/p>\n Reciprocal: Exo 29:36 – anoint it Lev 6:27 – touch Eze 44:19 – sanctify<\/p>\n And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. 29. The effect of the anointing is to sanctify the objects to which the process is applied (cf. Exo 29:36). most holy ] See on Exo 29:37. shall become holy ] i.e. be forfeited to the sanctuary, or, … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 30:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2420","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2420","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2420"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2420\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2420"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2420"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2420"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"