Dictionary:
a·noint (ə-noint')  |
[Middle English enointen, from Old French enoint, past participle of enoindre, from Latin inunguere, inūnct- : in-, on; see in-2 + unguere, to smear.]
anointer a·noint'er n.| Encyclopedia of Judaism: Anointing |
The anointment of a king signified his special qualification for the office and similarly the anointment of a prophet, such as that of Elisha by Elijah (I Kings 19:16) denoted the former's charismatic quality. The English word "messiah" comes from the Hebrew mashiaḥ i.e., "the Anointed One" par excellence, who, in Jewish tradition, is descended from the line of kings of the House of David.
In the ritual of purification of the leper, the priest who conducted the ceremony anointed various parts of the leper's body (Lev. 14:10-18). Here the intention was to purify the leper from his unclean state of leprosy.
According to the rabbis, the oil of anointing that was produced according to a special biblically prescribed formula, was hidden away on the destruction of the First Temple and not even used during the Second Temple period. Anointing played no role in subsequent Jewish ritual.
| Bible Guide: Anointing |
The practice of applying oil to the body, for cosmetic, therapeutic (Is 1:6) or sacral ("ceremonial'') purposes, widespread throughout the cultures of the ancient Near East. Cosmetic anointing with oil is mentioned in the Bible especially after bathing (II Sam 12:20; Ruth 3:3; II Chr 28:15); however, there was a ban on anointing the body during times of fasting (II Sam 12:20) or mourning (II Sam 14:2; Dan 10:3). One of the verbs denoting the act m-sh-h (source of the word 'messiah', literally "the anointed one"), primarily indicates the anointing of humans or objects for sacred purposes, or as initiation for royal or prophetic office. Anointing of this kind was normally performed by pouring oil from a vessel onto the head (e.g., the high priest, Aaron, Ex 29:7; Lev 8:12, etc.; priests in general – Ex 28:41; 40:15, etc.; King Saul, I Sam 10:1; King David, II Sam 5:17, etc.). Objects (the altar, Ex 40:10; the laver, Ex 40:11; the entire tabernacle, Ex 40:10, etc.) were anointed to transmute them from the realm of the secular to that of the holy, i.e., "to sanctify" them. A special instance of anointing is the cleansing of the leper (Lev 14:10 ff), where the leper's oil is poured into the priest's hand and then sprinkled before the Lord, applied to the leper's ear and thumb, and finally his head. Anointing in this case has a special function of cleansing and purifying from the unclean state of leprosy.
The most frequently mentioned occasion for anointing, that of a king, signifies his dedication, qualification, and even endowment with charismatic qualities for the office and function of kingship. In this aspect the anointing of a king differs from that of a priest, the latter rite being analogous to the anointing of the tabernacle furniture and vessels – the priests are anointed as vessels for the divine service. Analogous to anointing for kingship is the anointing for prophetic service in the case of Elijah and Elisha (I Kgs 19:16; cf Ps 105:15), where some charismatic endowment is also implied. One of the Qumran texts refers to the messenger of the end-time as "the anointed with the Spirit". The general meaning of all these instances of anointing is God's presence with the anointed one, as in his dwelling in the anointed tabernacle.
Anointing (aleipho, chrio, myrizo) in the NT has two main aspects: aleipho is used of external, physical anointing, while chrio is employed in the higher sense of anointing by God. The former is used in Matthew 6:17 as a sign of joy, in Mark 6:13 and James 5:14 as a means of healing the sick, in Mark 16:1 as a service to the dead. In Luke 7:38 and chapter 46 it is an expression of a woman's love of Jesus and in John 11:2 and 12:3 the two functions of love and burial (12:7) are joined in Mary's anointing the feet of Jesus. The variant term myrizo, perfume, is used in Mark 14:8 in anticipation of Jesus' burial.
The more theological term chrio is the origin of the title Christ, which means Anointed One, a translation of the Hebrew mashiah or messiah, the title of God's agent in the time of his saving intervention. In Jesus' inaugural sermon (Luke 4:18) he cites Isaiah 61:1, "the Spirit of the Lord God is upon me, because the Lord has anointed me". In Hebrews 1:9 another OT text (Ps 45:7) is cited in relation to Jesus as God's Son. Acts 4:27 and 10:38 refer to the anointing of Jesus as messiah. In II Corinthians 1:21 Paul refers to the anointing (RSV: commissioning) of Christians in a baptismal context along with other effects of baptism (v. 22). Similarly I John 2:20, 27 uses the noun chrisma to speak of the anointing which Christians receive, understood as the gift of the Spirit.
| Devil's Dictionary: anoint |
v.t.
To grease a king or other great functionary already sufficiently slippery.
As sovereigns are anointed by the priesthood,
So pigs to lead the populace are greased good.
Judibras
| Word Tutor: anoint |
The bishop used a special oil to anoint her head.
| Wikipedia: Anointing |
To anoint is to pour or smear with perfumed oil, milk, water, melted butter or other substances, a process employed ritually by many religions. People and things are anointed to symbolize the introduction of a sacramental or divine influence, a holy emanation, spirit, power or god. It can also be seen as a spiritual mode of ridding persons and things of dangerous influences, as of demons (Persian drug, Greek κηρες, Armenian dev) believed to be or to cause disease.
Unction is another term for anointing. The oil may be called chrism.
The word is known in English since c. 1303, deriving from Old French enoint "smeared on," pp. of enoindre "smear on," itself from Latin inunguere, from in- "on" + unguere "to smear." Originally it only referred to grease or oil smeared on for medicinal purposes; its use in the Coverdale Bible in reference to Christ (cf. The Lord's Anointed, see Chrism) has spiritualized the sense of it, a sense expanded and expounded upon by St Paul's writings in his "Epistles". The title Christ is derived from the Hebrew Messiah and means literally; covered in oil, anointed.
Because of its "smeared on" root, the word is also used for the unique practice by hedgehogs of coating their quills with a froth when encountering new smells or tastes in their environment.
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Abhishek had believed that the virtues of one killed could be transferred to survivors if the latter rubbed themselves with his caul-fat. Other rites are associated with eating a victim whose virtues are coveted. So the Arabs of East Africa anoint themselves with lion's fat in order to gain courage and inspire fear in other animals. Human fat is likewise a powerful charm. R. Smith points out,[citation needed] after the blood, fat was peculiarly the vehicle and seat of life. This is why fat of a victim was smeared on a sacred stone, not only in homage but in consecration. The influence of the deity, communicated to the victim, passed with the unguent into the stone. Thus such divinity could, by anointing, be transferred into men as well. In several temple reliefs in Ancient Egypt the Pharaoh is depicted being anointed by Horus (sun god and "father" of Pharaoh) and Thoth (god of wisdom), the oil of which is symbolically depicted as a stream of ankhs (symbols of life). Also, especially from the New Kingdom onward, anointing is often depicted in intimate scenes between husband and wife, where the wife is shown anointing her spouse, as a sign of affection. The most famous example of this is on the throne of Tutankhamun.
Most famously in Pharaonic Egypt—along with many other ancient cultures—preparation for burial included anointing human remains with sweet-smelling oils in devotion as well with the practical intent of obscuring the stench of death (Mark 16:1, Luke 23:56-24:1, John 19:39-40). In sealing a coffin a ritual, final anointing of the mummy was observed.
In the Hindu belief systems anointment is freely practiced. To mark particular devotions, as a "consecration" to particular beliefs or as a ritualized blessing used especially to invoke auspicious beginnings, every stage of life features some gesture of anointment, from rituals accompanying birthing, to religious or educational initiations, royal enthronements to final rites. Even every new building and household is anointed, as well as some ritual instruments. Likewise, the installation and care of any deity's form (frequently appearing as a statue) can involve daily ritual anointing. In every case the direction of the smearing is significant. Persons are anointed from head to foot, downwards, as in India the ground is considered less clean than the uplifted head. Anointing is also used to aid persons within negative cycles—illnesses, demonic possession or streaks of "bad luck".
Though our western root word indicates a greasing of the head or skin with what is generally used as food, we understand "anointing" today to involve broader beliefs and practices, from ritual to talismanic. Yogurt, milk or butter produced by the Hindu's revered cow forms the base of much ritual anointing. Hindu ointments also include ashes, clay, wood (particularly sandal-wood) powders, herbal pastes, as well as endless waters, from sacred rivers or scented with saffron, tumeric, or flower-waters such as jasmine, gardenia, rose-water or infusions. More exotic are rinse-water used in bathing a deity and ink-water which has passed over the fresh calligraphy of appropriate scriptural verses—thus tinged with ink. Ayurvedic medicine practices include extensive herbal, mineral and talismanic preparations compounded and applied according to astrologic and Vedic prescription which tend to further expand monotheistic Western definitions of "anointment".
Buddhist practices of anointing are largely derived from Indian practices but tend to be much less free and noticeably less elaborate. The range of buddhist "anointments" typically include sprinkling assembled practitioners with water and the devotions shown to deities, images or ritual articles by marking statues of Buddhas, Bodhisatvvas and divinities with butter (including yak butter) and various waters including flower-waters, "saffron-waters" stained yellow using saffron or turmeric. Ointments including astrological and talismanic elements such as ink-water are also employed in Buddhist herbal medicine practice.
Among the Hebrews, the act of anointing with the Holy anointing oil was significant in consecration to a holy or sacred use: hence the anointing of the high priest (Exodus 29:29; Leviticus 4:3) and of the sacred vessels (Exodus 30:26). Later, Kings and Prophets were given the right to partake in this sacrament as well.
Olive oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Psalms 109:18; Isaiah 1:6).
The expression, "anoint the shield" (Isaiah 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.
It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deuteronomy 28:40; Ruth 3:3; 2 Samuel 14:2; Psalms 104:15, etc.). The Hellenes had similar customs. This custom is continued among the Arabs to the present day.
The High Priest and the king are each sometimes called "the anointed" (Leviticus 4:3-5, 4:16; 6:20; Psalm 132:10). Prophets were also anointed with the Holy anointing oil.(1 Kings 19:16; 1 Chronicles 16:22; Psalm 105:15).
Anointing a king was equivalent to crowning him; in fact, in Israel a crown was not required (1 Samuel 16:13; 2 Samuel 2:4, etc.). Thus David was anointed as king by the prophet Samuel:
Distinct from the Jewish view, Christians[who?] believe the "anointed" one referred to in various biblical verses such as Psalm 2:2 and Daniel 9:25-26 is the promised Messiah. According to the Jewish Bible, whenever someone was anointed with the specific Holy anointing oil formula and ceremony described in Exodus 30:22-25, the Spirit of God came upon this person, to qualify him or her for a God-given task. Believing that Jesus was never anointed in this way,[citation needed] some Christians take a spiritual reading of anointed, and believe that Jesus was "anointed" with the Holy Spirit directly.[citation needed] According to the New Testament, Jesus of Nazareth is this Anointed One, the Messiah (John 1:41; Acts 9:22; 17:2-3; 18:5, 18:28). The Gospels also state that he was physically "anointed" by an anonymous woman who is interpreted by some as Mary Magdalene; however, this anointing was not in the fashion described in Exodus,[citation needed] but rather an anointing done out of affection, which Jesus stated was to prepare him for his burial. The word Christ which is now used as though it were a surname is actually a title derived from the Greek Christos roughly meaning 'anointed' (creamy or greased would be more cognate as translations).
Anointing was also an act of hospitality, as Jesus was anointed in the house of the Pharisee (Luke 7:38-46).
The New Testament records that oil was applied to the sick, and also to wounds Mark 6:13; James 5:14).
The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56).
In Christian Europe, the Carolingian monarchy was the first to anoint the king [1] in a coronation ceremony that was designed to epitomize the Catholic Church's conferring a religious sanction of the monarch's divine right to rule. A number of Merovingian, Carolingian and Ottonian kings and emperors have avoided coronation and anointing.
English and Scottish monarchs in common with the French included anointing in the coronation rituals (sacre in French). The Sovereign of the United Kingdom is the last anointed monarch. For the coronation of King Charles I in 1626 the holy oil was made of a concoction of orange, jasmine, distilled roses, distilled cinnamon, oil of ben, extract of bensoint, ambergris, musk and civet. .
However this does not symbolize any subordination to the religious authority, hence it is not usually performed in Catholic monarchies by the pope but usually reserved for the (arch)bishop of a major see (sometimes the site of the whole coronation) in the nation, as is sometime the very act of crowning. Hence its utensils can be part of the regalia, such as in the French kingdom an ampulla for the oil and a spoon to apply it with; in the Norwegian kingdom, an anointing horn (a form fitting the Biblical as well as the Viking tradition) is the traditional vessel.
The French Kings adopted the fleur-de-lis as a baptismal symbol of purity on the conversion of the Frankish King Clovis I to the Christian religion in 493. To further enhance its mystique, a legend eventually sprang up that a vial of oil (cfr. infra the crowning ampulla) descended from Heaven to anoint and sanctify Clovis as King. The thus "anointed" Kings of France later maintained that their authority was directly from God, without the mediation of either the Emperor or the Pope.
Legends claim that even the lily itself appeared at the baptismal ceremony as a gift of blessing in an apparition of the blessed Virgin Mary.
In the Eastern Orthodox Church, the Anointing of an Orthodox Sovereign is considered a Sacred Mystery (Sacrament). The act was believed to bestow upon the ruler the empowerment, through the grace of the Holy Spirit, to discharge his God-appointed duties, and his ministry in defending the Orthodox Christian faith. The same Myron which is used in Chrismation is used for the Anointing of the Monarch. In the Russian Orthodox Church, during the Coronation of the Tzar, the Anointing took place before Holy Communion. The Sovereign and his Consort would be escorted to the Holy Doors (Iconostasis) of the Cathedral, and were there anointed by the Metropolitan. After the Anointing, the Tsar alone would be taken through the Holy Doors (an action normally reserved only for bishops or priests) and receive Holy Communion at a small table set next to the Holy Table (altar).
In early Christian times, sick people were anointed for healing to take place:
Many early apocryphal and Gnostic texts indicate that anointing was part of the baptismal process, and in fact that the baptism with water (Johns baptism) is incomplete. The Gospel of Philip states; "The Chrism is superior to baptism, for it is from the word "Chrism" that we have been called "Christians," certainly not because of the word "baptism." And it from the "Chrism" that the "Christ" has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the Resurrection, the Light, the Cross, the Holy Spirit. The Father gave him this in the bridal chamber, he merely accepted the gift. The Father was in the Son and the Son in the Father. This is the Kingdom of Heaven." This coincides with 1 John 2:18-29 in the Bible, warning against antichrists; "But you have an anointing from the Holy One, and all of you know the truth." And again; "As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit - just as it has taught you, remain in him." In the Acts of Thomas the anointing is in fact the beginning of the baptismal process and essential to becoming a "Christian." It claims that God knows his own children by his seal, and that we shall receive the seal by the oil. Many such baptisms/Chrismations are described in detail throughout the text.
The Roman Catholic Church blesses three types of holy oils for anointing: Oil of the Catechumens (traditionally abbreviated "OC"), Oil of the Infirm ("OI"), and Sacred Chrism ("SC"). The first two are said to be "blessed", while chrism is "consecrated".
The Oil of Catechumens is used to anoint the catechumens (adults preparing for reception into the church) just before receiving the Sacrament of Baptism. Anointing is part of the Sacrament of Anointing of the Sick, and the Oil of the Infirm is used for this. The Sacred Chrism is used in the Sacraments of Baptism, Confirmation, and Holy Orders.
Any bishop may consecrate the holy oils, and normally do so every Holy Thursday at a special "Chrism Mass".
In the Eastern Orthodox and Eastern Catholic churches, Confirmation is known as Chrismation—from the Greek word chrisma (χρίσμα), meaning the medium and act of anointing. The Eastern Churches perform the Mystery of Chrismation immediately after the Mystery of Baptism during the same ceremony, even in the case of infant baptism, using the sacred myron which they believe contains a remnant of oil blessed by the Twelve Apostles. This myron may be added to as needed, usually at a ceremony held on Holy Thursday at one of the Patriarchal Cathedrals. Thy new myron contains olive oil, myrrh, and numerous spices and perfumes. This myron is normally kept on the Holy Table (altar) or on the Table of Oblation. During Chrismation, the newly-illuminate (i.e., newly-baptized) person is anointed by making the sign of the cross with the myron on the forehead, eyes, nostrils, lips, both ears, breast, hands and feet. The priest uses a special brush for this purpose.
The oil that is used to anoint the catechumens before baptism is simple olive oil which is blessed by the priest immediately before he pours it into the baptismal font. Then, using his fingers, he takes some of the blessed oil floating on the surface of the baptismal water and anoints the catechumen on the forehead, breast, shoulders, ears, hands and feet. He then immediately baptizes the catechumen with three-fold immersion in the name of the Trinity.
Anointing of the sick is called the Sacred Mystery of Unction. Although practices will vary, most of the Orthodox use Unction not only for physical ailments, but for spiritual ailments as well, and the faithful may request Unction any number of times at will. In some churches, it is normal for all of the faithful to receive Unction during Holy Week. The holy oil used at Unction is not stored in the church like the myron, but consecrated anew for each individual service. When an Orthodox Christian dies, if he has received the Mystery of Unction, and some of the consecrated oil remains, it is poured over his body just before burial.
It is also common to bless using oils which have been blessed either with a simple blessing by a priest (or even a venerated monastic or layperson), or by contact with some sacred object, such as relics of a saint, or which has been taken from an oil lamp burning in front of a wonderworking icon or some other shrine.
Among Eastern Orthodox Churches, the Myron (Μύρον, Holy Oil) for Chrismation (and, prior to the 20th century, for the Anointing of monarchs) is prepared periodically by the Orthodox Patriarchates (such as the Church of Constantinople -- see an announcement and process for preparation, with some sample dates of preparation) and by the various heads of autocephalous churches (such as the Orthodox Church in America -- see photos of the process). The Consecration of the Oil, when performed, occurs during Holy Week, and thereafter the Oil is distributed to the Orthodox parishes and monasteries under the authority of that ecclesiastical jurisdiction.
At the Patriarchate of Constantinople, the process is under the care of the Archontes Myrepsoi, lay officials of the Patriarchate. Various members of the clergy may also participate in the preparation, but the Consecration itself is always performed by the Patriarch or a bishop deputed by him for that purpose.
As in the early Christian church, anointing with oil is used in Pentecostal churches for healing the sick and also for consecration or ordination of pastors and elders.
The word "anointing" is also frequently used by Pentecostal Christians to refer to the power of God or the Spirit of God residing in a Christian: a usage that occurs from time to time in the Bible (e.g. in 1 John 2:20). A particularly popular expression is "the anointing that breaks the yoke", which is derived from Isaiah 10:27:
The NIV translates this passage as, "the yoke will be broken because you have grown so fat." The context of this passage refers to the yoke of Sennacherib, and how his oppressive nature is overturned by that of Hezekiah who was said to be as mild as oil.
Anointing is not only used by Pentecostal churches but by many other denominations to describe the work of the Holy Spirit among believers. In so doing they only recognize the spiritual anointing that the Bible speaks of. But you have an anointing from the Holy One 1 John 2:20. But the anointing, which you have received from Him abides in you 1 John 2:27
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| Misspellings: anoint |
Common misspelling(s) of anoint
| Translations: Anoint |
Dansk (Danish)
v. tr. - salve, smøre med salve
Nederlands (Dutch)
zalven, inwrijven
Français (French)
v. tr. - oindre, consacrer, bénir par l'onction, (fig) avoir une veine de pendu
Deutsch (German)
v. - salben, ölen
Ελληνική (Greek)
v. - χρίω, μυρώνω, επαλείφω
Português (Portuguese)
v. - ungir, untar, esfregar
Русский (Russian)
смазывать, миропомазывать на трон, (ирон.) отколотить
Español (Spanish)
v. tr. - ungir, untar
Svenska (Swedish)
v. - smörja, helga genom smörjning
中文（简体）(Chinese (Simplified))
涂以油或软膏, 施以涂油礼
中文（繁體）(Chinese (Traditional))
v. tr. - 塗以油或軟膏, 施以塗油禮
한국어 (Korean)
v. tr. - ~에 성유를 뿌려 정하게 하다
日本語 (Japanese)
v. - 油を塗る, 聖油を注いで清める
العربيه (Arabic)
(فعل) يدهن بمرهم, يمسح بالزيت
עברית (Hebrew)
v. tr. - משח (בשמן)
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