Exo 30:25 you shall make of it the oil of the holy u
Psa 89:20 I found David.. I anointed him with my holy u
1Jo 2:20 but you have the u of the Holy One, and
1Jo 2:27 but the u that .. abides in you
act of anointing Applying or rubbing spices, perfumes or oils on the skin was especially performed on solemnities among the Israelites, Rt 3, 3; Am 6, 6. The u. it was an almost essential part of daily personal hygiene and hair care, Qo 9, 8; Mt 6, 17, and cosmetics, Est 2, 12. It was customary to anoint visitors or guests, as a symbol of honor, Lk 7, 46; 2 Cr 28, 15. When in mourning or mourning, the person did not anoint himself, 2 S 14, 2, or when he was on a spiritual quest, Dn 10, 3. To avoid temptations, Jesus taught his disciples to become u., when they were fasting, Mt 6, 17.
the u. it was also used in medicine by applying it with oils, Is 1, 6; Lk 10, 34, and in burials, applying balms, aromas and ointments, 2 Cro 16, 14; Mt 26, 12. The Egyptians embalmed the dead, Gn 50, 2 and 26.
the u. with perfumes it consisted of olive oil mixed with aromatic plant substances such as myrrh and tuberose.
There was the belief that through the u. divine grace descended on the anointed, for this reason it was applied to kings, priests and sometimes prophets, to be consecrated; they received for this reason in the name of Messiah, Hebrew, anointed of the Lord, and among the Greeks khristos, the anointed. Saul was called the anointed of Yahweh, 1 S 24, 6.
Jesus was anointed Is 61, 1; Lk 4, 18, by God with the Holy Spirit, Acts 10, 38. Christians are anointed in Baptism, by the Holy Spirit, 2 Cor 2, 21; 1 Jn 2, 20.
In a figurative sense the word u. it developed in David’s time, 1 Cr 16, 22, when the patriarchs were called my anointed ones, Ps 23, 5; 92, 10.
God heals spiritually through u. with oil at extreme unction, Jas 5, 14; Mark 6, 13.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(gr., chrisma). The act of anointing, 1Jo 2:20, 1Jo 2:27.
Source: Hispanic World Bible Dictionary
Gesture of religious significance that consists of smearing or anointing a person with blessed or consecrated oil. With this gesture, the religious dedication of the person who receives it is significantly expressed (sacramentally).
The gesture appears in all the cultures and liturgies of the Eastern peoples. And it is frequently present in the Old Testament, from the anointing that Jacob did on the stone on which he had rested his head (Gen. 28.16-18) to the innumerable anointings that are testified in the sacred books about priests, prophets, kings, objects, places.
In the New Testament, anointing and ointment are assumed as a symbol of consecration and that is why it is applied to the Messiah (2 Cor. 1.21; 1 Jn. 2. 10; Acts 10.38) and also to his elect and followers (1 Jn. 2.20; 1 John 2. 27).
The Church assumed it in its liturgy as a sacramental on some occasions and as a sacrament of consolation and strength in the case of the anointing of the sick. I use the holy chrism or blessed oil as a sign of “consecration”, “dedication” and “offering to God”. That is why she continues to anoint the new Christians who are baptized or the mature Christians who confirm their faith, the priests who consecrate themselves with the imposition of hands, the altars that are dedicated to worship.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Through the anointing, objects were consecrated to God (Ex 30,26; 28,18) and places of worship (Gen 28,18). The king was specially anointed (1 Sam 9,16; 16,3; 1 Kings 1,34), “the anointed of God” (1 Sam 24,7); to the prophet (1 Kings 19,16) and to the high priest (Ex 28,4), as men set apart, consecrated, destined to serve God. They were anointed with oil, which is a sign of joy, wealth and freedom (Sal 23,5; Jer 11,10; Mic 6,15; Mt 6,17), and has medicinal virtues, fortifies the body.
In the NT, the anointing is usually accompanied by the Spirit; Jesus, in Baptism (Mt 3,13), was anointed with the Holy Spirit (Act 10,38); that is why he is “the anointed one”, the Christ, the Messiah; and because he is “the Christ” he is also “the king”, the expected new David (Mt 2,2; 21,5; 27,11; Lk 23,2; Jn 12,13) and “the prophet” (Lk 4 ,18 and Is 61,1-2; Dt 18,15 and Jn 6,14). The baptized are also anointed by the Holy Spirit (Jn 3,5), they are also “Christs” (2 Cor 1,21). The anointing of the head and feet of Jesus with a bottle of perfumed ointment is an acknowledgment of his messiahship (Mt 26,6-13; Mk 14,3-9; Lk 7,36-50; Jn 12,3- 8). The curative virtue of the oil is underlined (Mk 6,13; Lk 10,34). The “anointing of the sick” is one of the seven sacraments of the Church (James 5:13-15). ->sacraments.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
ANOINTING
Source: Vine New Testament Dictionary
According to the Hebrews, *oil penetrates deep into the body (Ps 109, 18), gives it strength, health, happiness and beauty. It is understood that in the religious sphere oil anointings were considered as (I) signs of joy or respect; they were also used as rites (II) of healing or (III) of consecration.
I. THE ANOINTING, SIGN OF JOY OR HONOR. 1. Oil, especially perfumed oil, is a symbol of joy (Prov 27,9; cf. Ecl 9,8) and was thus used especially on festivities (Am 6,6). Having to deprive oneself of all anointing was a disgrace (Dt 28,40; Mic 6,15); this deprivation, together with *fasting, was a sign of mourning (Dan 10,3; cf. 2Sa 12,20). However, Jesus prescribes the fasting person to anoint his head as for a feast (Mt 6:17), so that his penance is not exhibited before men.
The image of the anointing served to express the *joy of the people of Israel gathered in Jerusalem for the great festivals (Ps 133,2), or the *consolation provided to the afflicted of Zion after exile (Is 61,3); it was also part of the description of the messianic feast: “on this mountain they will drink joy, they will drink wine: with perfumed oil they will anoint themselves on this mountain” (Is 25, 6s LXX). Above all, in this context of messianic joy, the formula “the oil of joy” is repeated (Is 61,3; Ps 45,8; Heb 1,9).
2. Spilling oil on a guest was a show of honor. The expression appears in the psalms to represent the abundance of divine favors: “Before me you prepare a table in front of my adversaries; with an anointing you perfume my head” (Ps 23,5; cf. 92,11). Twice the Gospels refer to a woman paying Jesus this homage. She was first the sinner, in the house of Simon the Pharisee: while he, of whom Jesus was a guest, had not poured oil on his head, the woman anointed his feet with perfume (Lk 7,38. 46). On the eve of the entry into Jerusalem, Mary, sister of Lazarus, repeated this testimony of respect by anointing Jesus with nard of great price, to the scandal of the disciples (Mt 26,6-13 p; Jn 12,1-8). But Jesus approved of Mary and gave her act a new and prophetic meaning, referring to the use (Mac 16,1) of anointing corpses with aromas; the gesture of the woman came to be an anticipation and sign of the burial rite that would be practiced on the body of Jesus after his death on the cross (Jn 19:40).
II THE ANOINTING OF THE SICK AND THE POSSESSED, 1. Oil was also used to heal the *sick, for example, for wounds (Is 1,6), as the Good Samaritan did ( Lk 10,34); according to Lev 14:10-32, oil anointings were practiced with cured lepers as purification rites. When he sent Christ to the disciples to preach the kingdom of God, he gave them the power to expel impure spirits and to cure all sickness and disease (Mt 10,1; Lk 9,1s); when they went on a mission they anointed many sick people with oil and miraculously healed them (Mk 6, 13). These anointings, practiced by the apostles probably at the instruction of Jesus, are the foundation of the rite of anointing the sick in the Church. The epistle of Santiago prescribes to the presbyters that they do in the name of the Lord an anointing of oil on the sick: “12. prayer of faith will save the patient, and the Lord will relieve him. If he has committed sins, they will be forgiven him ”(Jas 5,15). Sickness being the consequence of sin, the anointing done “in the name of the Lord” accomplishes the “salvation” of the world: it makes it participate in the *victory of Christ over sin and death, either by healing or by increasing strength to face death.
2. In Mk 6,13, the expulsion of demons is closely linked to the healing of the sick: both thaumaturgical powers were a sign of the advent of the kingdom. Thus various Churches henceforth practiced anointing rites on catechumens as exorcisms before *baptism.
III. THE ANOINTING-CONSECRATION. The anointings that the OT speaks of are in most cases consecration rites.
1. Certain objects of worship were consecrated by anointing, in particular the *altar (Ex 29,36s; 30, 26-29; Lev 8,10s), which for the same case acquired “an eminent *sanctity”. A very ancient analogous rite, probably Canaanite, had been practiced by Jacob: after his nocturnal vision he erected a commemorative stele and poured oil on its top to mark the place of the *divine presence: hence the name of Bethel, “house of God” (Gen 28, 18; cf. 31,13; 35,14).
2. The *royal anointing occupies a special place among the rites of consecration. It was applied by a man of God, prophet or priest. Saúl (lSa 10,1) and David (lSa 16,13) were anointed by Samuel; Jehu, by a prophet that Elisha had sent (2Ki 9,6). The kings of Judah were consecrated in the temple and anointed by a priest: Solomon received the anointing from Zadok (IR 1,39), Joash, from the high priest Yehoyada (2 Kings 11,12). The meaning of this rite was to mark with an external sign that these men had been *chosen by God to be his instruments in the government of the people. The king was Yahweh’s anointed. With the anointing he became a sharer in the * spirit of God, as seen in the case of David: “Samuel took the horn of oil and anointed him in the midst of his brothers. The spirit of Yahweh possessed David from that day on” (ISa 16,13). If the anointing qualified the king for his function and manifested outwardly that he had been chosen by God to be his *servant, it is understandable that the name of Yahweh’s anointed could be applied metaphorically to a pagan king, Cyrus (Is 45,1), since it was he who, putting an end to the Babylonian captivity, made it easier for the chosen people to return to Israel.
In the application to the *Mesías is where the subject of the real anointing had to assume all its importance. The very title of Messiah is nothing but the transcription of the word masiah, anointed. Psalm 2, which speaks of Yahweh and of him anointed by him (v….