In Part One we studied what the “anointing” is not in regard to the Bible’s true meaning of the word. In Part Two we showed the range of Greek words variously translated as “anointing” in different English Bibles and why the Greek word Christos was the only correct Greek word for the Hebrew word Mashiach, the “Anointed One.” In this third segment of our study on the anointing of Yeshua (Jesus) of Nazareth, and ours in Him, we consider the range of Hebrew words that are sometimes rendered as “anointing” in our English Bibles and why only one—mishchah—refers to the true anointing of the Holy Spirit.

We move from our study of the Greek language to the earlier Hebrew language of ancient Israel and its Hebrew Bible as the fountainhead of all truth—the revelation of Almighty God in Yeshua of Nazareth as “the Anointed One” (HaMashiach).

Seven Hebrew Words

Below is a list of seven Hebrew words that are translated variously as anoint or anointing in our English Bibles with their actual meanings:

As you see, the Hebrew language has an assortment of words to describe a variety of oil-based or oil-related words sometimes rendered as “anoint” or “anointing” in the English language. Our purpose is to determine the word, and any related words, that apply to the anointing of Yeshua (Jesus) of Nazareth and his body of believers. We will eliminate the others so that we avoid drawing wrong spiritual conclusions and applications out of utilitarian, temporary usages.

Filtering the List

Common among the list of seven Hebrew words rendered as “anoint” and “anointing’ are words restricted to cosmetic, medicinal, cooking, sacrifice of flour and other temporal, utilitarian purposes. If we stretch them beyond their true meanings to mean something unintended in biblical truth we will get home-spun, spurious, mystical interpretations that mislead and obfuscate the truth. Such is done too often in English-speaking cultures when speaking of the anointing of the Messiah, and ours in Him.

In quick dispatch, let’s eliminate all words from the list that do not apply to the Holy Spirit anointing Yeshua (Jesus) of Nazareth and his body of believers.

In Part One we discussed three Greek words for “anoint”—aleipho, murizo and chrio. Recall that only chrio and its word group—from which came the title Christ—has any eternal, spiritual significance. It is the word of choice of all other Greek words to describe the anointing of Yeshua (Jesus) and of believers in Him. All other words were shown to be inferior to apply to the Messiah’s anointing by the Holy Spirit.

Note that chrio is the Greek equivalent to the Hebrew verb mashach from which comes the noun Mashiach (Messiah), or “Anointed One.” The Hebrew-based title Messiah is the Anglicized form of the word Mashiach. Christ and Messiah are corresponding, dynamic equivalent words in different languages, the Hebrew being original. With this understanding we anchor the meaning of the word “anoint” in reference to the Holy Spirit on the Hebrew verb mashach, “Anointed One” on the related Hebrew noun Mashiach (Messiah), and the word “anointing” on the related word mishchah.

With this in mind, we consider each of the other six Hebrew words variously rendered as “anoint” and “anointing” to simplify our understanding and meaning of Yeshua’s (Jesus’) anointing, and ours in Him.

Shortening the List

Recollect that the main utilitarian Greek word for “anoint”—aleipho—was quite temporal and ordinary, pertaining mostly to cosmetics, lamp oil, leather lubricants, medicine and even magic arts. Because it was a sorely inadequate word to describe the anointing of the Messiah, and ours in Him, the word aleipho was rejected by the Greek writers and translators of the New Testament. So should we. We should be sure that when we use the word “anoint” or “anointing” in the Bible that we know precisely the meaning of the Greek or Hebrew word lying underneath it to avoid error.

With exceptions of the two Hebrew verbs mashach and shamen, observe that five of the Hebrew words in our list for “anoint”—balel, dashen, suk, tuah and yatzak—are always translated into Greek as aleipho. They mean essentially the same thing from one language to the next—a temporal, utilitarian rubbing, smearing or painting of something using an oil-base solution or ointment. All involve a temporary use of oil or oil-based lotions for leather lubrication, perfumes, lamp oil, sun lotion, healing balms and liniments All these are inadequate to use in reference to the Messiah or his Holy Spirit.

Actually, the verb shamen means the same as aleipho with one profound exception—when it is used in combination with the Hebrew word mishchah. In this case it becomes a noun (shemen) and means the “anointing” peculiar to the High Priest. In this case it means “olive oil” and not “oil of fat.” This olive oil is used in making the unique, one-of-a-kind anointing oil of the priesthood. Such is the case in Exodus 30:25 where the text reads, “the holy anointing oil” (shemen mishchat-kodesh). The best way to understand the proper usage of the word shemen is to read it according to its context. Does it refer to the olive oil used to mix the four spices essential to producing the fragrant anointing oil (mishchah) of the High Priest, or does it apply to any other kind of oil for utilitarian purposes? We should ask this question when we find the verb shamen and its noun, shemen, in the Hebrew Bible in order to understand it in its proper context.

What about “the Anointing” (Shemen) that Breaks the Yoke?

In the King James Version of our English Bibles is found the phrase, “the anointing breaks the yoke” (Isaiah 10:27). The New American Standard Bible renders the sentence this way:

So it will be in that day that his burden will be removed from your shoulders
and his yoke from your neck,
and the yoke will be broken because of fatness.”

The word translated in the KJV as “anointing” and in the NASB as “fatness” is the Hebrew word shemen. It means, though not exclusively, “to be fat,” “fatness,” or “oil of fat.” As noted already, it may also be used to mean olive oil as in Exodus 30:24 in reference to the kind of oil to be used in the spicy anointing oil used exclusively for priests.

The prophet Isaiah uses a metaphor to describe Israel as an ox with a thick neck yoked by an oppressive owner. He sees Israel’s captivity to Assyria similar to a beast held by an oppressive, illegal owner. Like a huge, wooden yoke restrains an able-bodied ox, so Israel is held captive by this brutal, cruel nation.

Judged for the people’s sins against God, including widespread idolatry, Israel was sent into exile. The nation bent its neck beneath the weight of the oppressors yoke. Israel was far from Almighty God's blessings of freedom, prosperity and joy.

On the day of the LORD when Israel repents as a nation and Messiah comes to judge the oppressive nations of Israel, the “Light of Israel will become a fire, their Holy One a flame” (Isaiah 10:17). He will gather a remnant of Israel, all that is left, after massive destruction of God’s people (10:22-23).

In that day the Lord will reach out his hand a second time
to reclaim the remnant that is left of his people from Assyria,
from Lower Egypt, from Upper Egypt, from Cush, from Elam,
from Babylonia, from Hamath and from the islands of the sea.
He will raise a banner for the nations and gather the exiles
of Israel;
he will assemble the scattered people of Judah from the four
quarters of the earth. (Isaiah 11:11-12).

When Messiah returns as victorious King and Judge, Israel’s yoke of oppression will be shattered by its abundance. Fatness, a sign for prosperity in the Bible, will characterize the blessings of Israel. An ox's neck becomes fat when it is blessed with food, drink and good health. Its fatness, as the neck increases in size, cracks and breaks its yoke. Likewise, Israel will overcome its oppressors. The blessings will be so full and nourishing, it will be as if Israel's neck enlarges in prosperity until it snaps off its yoke of oppression.

As you see, this passage in Isaiah is about the great Last Day at the time Messiah returns in judgment of the nations who oppressed Israel. He will gather the scattered of Israel from all nations of the earth. Israel will prosper as never before—like the fatness of an ox’s neck breaks its yoke.

What do we make of this fatness? It is not about anointing oil poured on the head of an ox, or, in this case, the nation of Israel to anoint the nation with the Holy Spirit. Instead, it is fatness as a result of Israel’s favor with God, growth and maturity when the end-time deliverance comes from oppressive nations. Blessings of freedom, health and prosperity will increase the nation’s fatness in the world. “Fatness” is a better word than “anointing” to describe what this prophecy is about—abundance, affluence and strength.

Today, when many people use the word “anointing” they may be referring instead to God's blessings of freedom, prosperity, health, well-being and joy. These, of course, are gifts of God instead of the anointing of the Holy Spirit. Here’s the message of Isaiah to forlorn Israel. He declares, “God has not abandoned you. He will bless you once and for all times with fatness of prosperity to overcome the power of your oppressors.”

What About “Anointed” Sheep in Psalm 23?

In the Psalm 23:5 is an instance where the English word “anoint” is properly used but without reference or context to the priestly anointing of the Holy Spirit: “You anoint my head with oil . . .” Bear in mind that this word translated “anoint” is from an entirely different Hebrew word than the one that means the anointing of the Holy Spirit for a spiritually empowered life and should not be confused with it.

In this case the anointing referred to is related to the Hebrew verb dashen. This anointing means the shepherd’s use of an oil-based liniment like olive oil or aloe to heal wounds, care for skin and keep bugs away. Does it have a spiritual meaning here in Psalm 23? Yes it does by analogy. The sheep are analogous to the people of God. The oil upon their head, likewise, is an analogy to show our Father’s constant loving care to protect and heal us like a shepherd does his sheep during their journey through life. It is similar to other references where God speaks of being our shield to protect us from our enemies, or our refuge when we are in trouble. In this case, He pours liniment into our wounds to cleanse them and to soothe us from the injuries and pests of life.

Keep in mind that this reference to anointing (dashen) isn't the same word that refers to the kind of anointing (mashach) to authorize and empower for priesthood under God. The sheep are not being anointed for the purpose of becoming priests of the flocks. Instead, in this anointing is the heavenly Father’s loving, overseeing care to heal and protect us like a shepherd does his sheep.

To clarify the intention of the Psalmist David, we may better render the verse: “You pour healing, soothing liniment upon my head . . .” It is a wonderful metaphor to describe God's loving care lavishly poured over his people like soothing aloe oil upon a sunburn, or a medicated lotion on a rash, or bug repellant for dwelling in an insect-infested pasture. He relieves our temporal distresses. This is the point the psalmist makes.

What about “Fresh Oil” for the Anointing?

In Israel, lime dust and sun-scorching heat irritated and burned the skin. Ointments soothed the burns, soreness and chafing. In these cases, fresh oil poured and rubbed on the skin was desirable. The word yatzak means “fresh oil” of the same year's harvest. It was also used for lamps, cooking and other utilitarian purposes.

If you have heard the prayer, “Lord, give us a fresh anointing,” it is a confused statement, failing to understand the nature of the true anointing of the Holy Spirit upon Messiah and, from Him, to his disciples. The Hebrew word for “fresh oil” is yatzak, altogether a different word from the spiritual anointing of Messiah. His anointing (mishchah) is found in the pattern of the anointing of the High Priest where rich oil shemen is poured (mashach) upon his head resulting in the holy anointing (mishchah) (cf. Exodus 30:22-24):

Moreover, the LORD spoke to Moses, saying:
“Take also for yourself the finest of spices:
of flowing myrrh, five hundred shekels,
and of fragrant cinnamon half as much, two hundred and fifty,
and of fragrant cane, two hundred and fifty,
and of cassia five hundred, according to the shekel of the sanctuary,
and of olive oil [shemen], a hin.
And you shall make of these a holy anointing oil [mishchah],
a perfume mixture, the work of a perfumer;
it shall be a holy anointing oil [mishchah].”

In this description—and all descriptions of the Messianic pattern of anointing—the word for “fresh oil” does not exist. In place, instead, is the word for “rich oil” [shemen] taken from the fruit of the olive tree [zayith].” In every case, when a spiritual consecration results from an anointing it is not done with “fresh, temporal oil” that loses its freshness, but retains the “staying power” of “rich oil” represented by the Hebrew word [shemen].

So let's take a closer look at the correct word in the Bible for “anoint” in regard to priestly ministry and that of the Messiah Yeshua (Jesus)—the verb mashach and its two corresponding nouns, “anointing” (mishchah and “Anointed One”—Mashiach (Messiah).

The Messianic Anointing is the High Priestly Anointing

High Priests, generally, and, in some cases, kings of Israel, though not exclusively, were anticipators and patterns of the coming Messiah as the Anointed One. Aaron, the first High Priest (Cohen HaGadol) of Israel, was anointed with the special, one-of-a-kind anointing oil (a mixture of four spices and olive oil). After him, other High Priests were similarly anointed (verb, mashach) when they assumed office. When time to time this radically distinctive anointing oil was unavailable, the new High Priest was understood to live under the same anointing (noun, mishchah) of his predecessor.

When a High Priest was anointed with this fragrant, spicy olive oil, it was poured from a horn upon his head in the shape of an X, or T, like a cross, matching the shape of the last letter of the paleo-Hebrew alphabet—the letter tav. To distinguish between the anointing of king and a High Priest, a king was anointed by a mixture of olive oil that was poured from a horn around the crown of his head in the shape of the letter O. This round shape closely matches the shape of the paleo-Hebrew letter resh which looked like a man’s head. This would be fitting for a king since the letter resh indicates the “head” person, or “chief.”

The fact that a major distinction was made between the anointing of a High Priest and a king of Israel is significant. No special instructions were given in the Torah for the anointing of a king as for a High Priest. When kings arose, they were not entitled to the divine privileges of the High Priest. Priests were permitted to enter the Temple at will, offer incense at the gold Altar of Incense, as well as, once a year at Yom Kippur (Day of Atonement), the High Priest was permitted by God’s grace to enter through the veil to stand before the Ark of the Covenant where God’s presence dwelt.

The downfall of an otherwise good king, namely Uzziah, was that he aspired to have the same rights as a priest to enter the Temple and offer incense. Rebuffed by the priest, nevertheless, he entered the Holy Place in the Temple to offer incense at the golden altar. Immediately he stopped. The crown of his head broke out in an infectious skin disease—exactly where the anointing oil was applied to his head years before on the day of his coronation. His anointing for king was acceptable to God enough, but to act on this anointing as a priest did was unacceptable to God. The king eventually died in quarantine.

This does not belittle the king’s anointing as king, or its kingly pattern anticipating the coming Messiah. But it is not the same anointing as the High Priest. In the Messiah’s first coming He acted in the anointing anticipated in the High Priestly anointing. In his second coming, He will come back not only as High Priest, but also King of kings. The anointing of Israel’s kings anticipated the second coming of the Messiah.

You may now better appreciate why David would not harm King Saul, even after the Spirit of God left the disobedient king. David still regarded Saul as “the Lord's anointed,” or the Lord's mashiach (1 Sam. 24:6)—a prefiguring of the kingly Messiah to come at the end of the age.

Pouring oil on the heads of High Priests to commission them to service was a sign anticipating the indwelling of the Holy Spirit. The anointing (mishchah) was poured upon their heads to give precious value to their role in overseeing and conducting the redemptive acts and mighty works of the priesthood. The Holy Spirit didn't actually dwell within them. The anointing with oil anticipated the day when the Holy Spirit would anoint the authentic, true Messiah as happened for Yeshua (Jesus) when He was anointed. Only Yeshua (Jesus) and those who follow Him in saving faith have such an internalized anointing personalized in the Spirit's constant, abiding presence.