Anoint
Anoint [ebd]
The practice of anointing with perfumed oil was common among the Hebrews. (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex. 30:26). The high priest and the king are thus called "the anointed" (Lev. 4:3, 5, 16; 6:20; Ps. 132:10). Anointing a king was equivalent to crowning him (1 Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed (1 Kings 19:16; 1 Chr. 16:22; Ps. 105:15). The expression, "anoint the shield" (Isa. 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war.
(2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps. 104:15, etc.). This custom is continued among the Arabians to the present day.
(3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13; James 5:14).
(4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56).
(5.) The promised Deliverer is twice called the "Anointed" or Messiah (Ps. 2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost (Isa. 61:1), figuratively styled the "oil of gladness" (Ps. 45:7; Heb. 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament.
ANOINT; ANOINTED [isbe]
ANOINT; ANOINTED - a-noint', a-noint'-ed (aleipho, chrio): Refers to a very general practice in the East. It originated from the relief from the effect of the sun that was experienced in rubbing the body with oil or grease. Among rude people the common vegetable or animal fat was used. As society advanced and refinement became a part of civilization, delicately perfumed ointments were used for this purpose. Other reasons soon obtained for this practice than that stated above. Persons were anointed for health (Mk 6:13), because of the widespread belief in the healing power of oil. It was often employed as a mark of hospitality (Lk 7:46); as a mark of special honor (Jn 11:2); in preparation for social occasions (Ruth 3:3; 2 Sam 14:2; Isa 61:3). The figurative use of this word (chrio) has reference strictly to the coming of the Holy Spirit upon the individual (Lk 4:18; Acts 4:27; 10:38). In this sense it is God who anoints (Heb 19; 2 Cor 1:21). The thought is to appoint, or qualify for a special dignity, function or privilege. It is in this sense that the word is applied to Christ (Jn 1:41 m; Acts 4:27; 10:38; Heb 1:9; compare Ps 2:2; Dan 9:25).See also ANOINTING.
Jacob W. Kapp
Anoint [baker]
[E]To smear or rub with oil or perfume for either private or religious purposes. The Hebrew term for "anoint, " masah [j;v'm ], has secular connotations, such as rubbing a shield with oil (Isa 21:5), smearing paint on a house (Jer 22:14), or anointing the body with oil (Am 6:6). The theological meaning of masah [j;v'm ] is fourfold. First, an individual or object set apart for divine use is said to be "anointed." Solomon was anointed ruler over Israel (1 Ch 29:22); this anointing made him both responsible for and accountable to the people. Anointed kings sometimes failed in their tasks, and were reminded of their accountability (1 Sam 15:17; 2 Sam 12:7). Second, when people were anointed, God empowered them to accomplish his tasks (1 Sam 10:6; 16:13). Third, no one was allowed to harm God's anointed (1 Sam 24:10; 26:9). Finally, the term mashiyach [jyiv'm ] derived from masah [j;v'm ], refers to Israel's Messiah who was to come from the house of David (Psalm 84:9; 89:38, 51). In the New Testament, Christ is portrayed as the Messiah. Jesus is the promised deliverer (John 1:41; 4:25), anointed with the Holy Spirit and with power (Ac 10:38).
Louis Goldberg
See also Jesus Christ, Name and Titles of; Messiah
Bibliography. H. L. Ellison, The Centrality of the Messianic Idea for the Old Testament; V. P. Hamilton, TWOT, 1:1255-56; J. B. Payne, Theology of the Older Testament.
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[E] indicates this entry was also found in Easton's Bible Dictionary
