ANOINT, ANOINTED (Eng. tr. of several Heb. words— דָּשֵׁנ֒, H2014, to make fat, Ps 23:5 only, Gr. λιπαίνειν, to oil or anoint; סוּכְ֮, H6057, to pour, Gr. tr. nearly always by ἀλείφειν, to anoint, cf. Micah 6:15; מָשַׁח, H5417, to smear, Gr. tr. χριειν, to anoint, Exod 29:36, or ἀλείφειν, to anoint). The basic meaning is to rub oil or grease upon an object or person. The common ointment was olive oil, although other substances were used. Sacred anointing oil was carefully compounded and reserved for sacral use.

I. History of the Practice

A. Origin. Robertson Smith (Religion of the Semites, 2nd. ed., pp. 233, 383ff.) thinks that the religious rite arose from nomadic sacrificial practices. Perhaps it developed from a custom of smearing the sacrificial fat on the pillar (Maṩṩebah) as part of a communal meal (or feast with totem animal). Others feel it is an out-growth of the secular use of anointing for medicinal and cosmetic purposes.

B. Pre-Hebraic examples. The practice of anointing is well attested in Babylonian and Egyptian customs well before Biblical times. The specific practice of anointing a king is mentioned in the 14th cent. b.c., Amarna Letter # 37. One text from Ras Shamra refers to anointing Baal (Gordon, # 76; ANET. p. 142a; Baal & Anat, Syria, XVII [1936] pp. 150-173).

C. Hebraic customs. Anointing is attested throughout all periods of Heb. history, cf. references below.

1. Sacral practice in pre-monarchic period. The earliest usage in pre-monarchic times seems to be that recorded in Genesis 28:18 (cf. Gen. 31:13) where Jacob anointed the pillar he had erected at Bethel. During the time of the Judges it was assumed that a king was inducted into office by anointing (Judg 9:8, 15).

2. Sacral practice during the monarchy. During the monarchy there is evidence for the anointing of the first three kings: Saul (1 Sam 9:16; 10:1), David (16:13), Solomon (1 Kings 1:34, 39, 45). Others anointed include Jehu (2 Kings 9:1-13), Joash (11:12), Jehoahaz (23:30).

3. Non-sacral practice in OT. Non-sacral usage in OT times is widely attested from the period of the Exodus (Deut 28:40) to exilic times (Ezek 16:9).

4. Postexilic and Christian usage. In Zechariah 4:14 the postexilic successor to David’s claim to the throne, Zerubbabel, is called the “anointed.” Here, as in Isaiah 45:1 where the Pers. king, Cyrus, is called the Lord’s anointed, the reference may be metaphorical rather than literal. In intertestamental and NT times literal anointing for medicinal purposes is attested in Judith 10:3; 16:10; James 5:14; Revelation 3:18. As a mark of hospitality or special honor, guests were anointed (Luke 7:37-46; John 11:2).

II. Meaning of the practice

A. Literal usage. Persons were anointed (1) to give relief from the sun (Ps 104:15), (2) as part of the toilette (Ruth 3:3; 2 Sam 12:20; 2 Chron 28:15; Dan 10:3; Amos 6:6; Mic 6:15), (3) as part of the care of newly born infants (Ezek 16:9), (4) Other medicinal usages see I, C, 4.

It is called the “oil of gladness” (Ps 45:7; Isa 61:3). Refraining from its use was a sign of mourning (2 Sam 12:20; 14:2; Isa 61:3; Dan 10:3; Judg 10:3). This custom persisted into Christian times as indicated by Christ’s strictures against it (Matt 6:17). An honored guest was anointed on the head (Ps 23:5; Luke 7:46; John 11:2) or, rarely, on the feet (Luke 7:38). For other examples of literal usage see III and IV below.

B. Metaphorical usage. Since persons ritually anointed were believed to have received the holiness and virtue of the deity in whose name they were anointed, it was also believed that they received a special endowment of the Spirit of Jahweh (1 Sam 10:10; 16:13). There was a transfer of divine powers and authority. By extension, “to anoint” became a metaphor for the bestowal of God’s favor (Ps 23:5; 92:10—as parallelism shows), for the designation of someone to a particular place or office in God’s plan (Ps 105:15; Isa 45:1). Anointing indicated preparation for service and the gift of God’s Spirit (1 Sam 10:1, 9; 16:13; Isa 61:1; Zech 4:1-14). This is carried on in the NT (Acts 10:38; 1 John 2:20, 27). Perhaps James 5:14 should be included here, with oil as the symbol of the presence of the Holy Spirit, the Lord and Giver of Life.

III. Objects anointed

A. Non-cultic. Non-cultic objects may have been anointed. Some interpreters see such a practice in 2 Samuel 1:21 and Isaiah 21:5, KJV. However, two other possibilities are present; (1) that anointing the shields may be part of the ritual “to sanctify a war”; (2) that the reference is simply to a preservative measure (so RSV tr. of Isa), but this does not fit the context of 2 Samuel.

B. Cultic. Among the cultic objects anointed were the Tabernacle and all its furniture and utensils (Exod 30:26-29; 40:9-11; Lev 8:10, 11; Num 7:1). Special note is made of anointing the altar (Exod 29:36; Num 7:10), and the Ark of the covenant (Exod 30:26). In patriarchal times stone pillars were anointed (Gen 28:18; 35:14).

IV. Persons anointed

A. Kings. Kings were inducted into office by the rite of pouring oil on their heads at coronation. The anointing was by a divine representative, usually a prophet (or priest?) (1 Sam 10:1; 1 Kings 1:39, 45; 19:16; 2 Kings 9:6; 11:12). Only Joash seems to have been anointed by a priest. Abiathar was present when Adonijah was crowned, but did not anoint him. In the rite the king became the vassal (nagid) of Jahweh (1 Sam 10:1, cf. 2 Sam 6:21, which implies David’s feudal subservience to Jahweh). Anointing conveyed divine authority. Jehu’s fellow officers thought the young prophet sent by Elisha was a madman, but they accepted Jehu as their king (2 Kings 9:11-13). Because it was customary to anoint kings, the phrase “the Lord’s anointed” became a synonym for “king” (1 Sam 12:3, 5; 24:6, 10; 26:9, 11, 16, 23; 2 Sam 1:14, 16; 19:21; Ps 20:6; Lam 4:20).

B. Priests. Priests were customarily inducted into office by anointing (Exod 28:41; 29:7; 30:30; 40:13-15; Lev 4:3; 8:12, 30; 16:32; 21:10). The anointing conferred office in perpetuity (Lev 7:35f.; 10:7).

C. Prophets. Although Elijah was commissioned to anoint Elisha as his successor (1 Kings 19:16), there is no record that this was ever done. Père deVaux thinks the reference here is metaphorical, as is clearly the case with the anointing of the speaker in Isaiah 61:1. The spirit of Elijah was given to Elisha, and thus is fulfilled the commission to anoint him. However, the obvious parallelism of Psalm 105:15 to 1 Chronicles 16:22, when taken in context seems to indicate the possibility that some prophets were anointed, unless, again, “anointed” means the Hebrews as God’s representatives on earth, rather than an individual.

V. Metaphorical usage

A. Persons endowed with God’s Spirit. They are called God’s “anointed” (Ps 28:8; 84:9; 89:38, 51; Hab 3:13). In the NT the descent of the Holy Spirit is a metaphorical anointing (2 Cor 1:22; 1 John 2:20, 27).

B. Technical term for the Messiah. The Eng. word “Messiah” is a direct transliteration of the Heb. word “anointed.” In a literal sense the reigning king in OT times was the Messiah. After the promise to David (2 Sam 7:13) “anointed” came to mean the royal line of David (Ps 2:2; 18:50; 84:9; 89:38, 51; 132:10, 17). However, in the sense of a coming deliverer the term “Messiah” is first found in Psalms of Solomon 17:36; 18:8, dating from c. 50 b.c. Possible pre-Christian usage in DSS is discussed by LaSor. The term “anointed of Jahweh” is never used in the OT for a coming king, but for the actual king (cf. Richardson, Theological Word Book..., p. 45). In NT times the term “anointed” (Messiah, Christ) came to mean a promised deliverer (John 1:41; 4:25).

See Christ; Messiah; Ointment.

Bibliography J. Pedersen, Israel, III/IV (1940, 1959), passim; P. deVaux, AIs (1961), 103-106; W. LaSor, “The Messianic Idea in Qumran,” Studies and Essays in Honor of Abraham A. Neuman (1962), 343, 364.