מָשִׁיחַ adjective masculine singular construct suffix 3rd person masculine singular
1255.0 מָשַׁח (m¹shaµ) anoint, spread a liquid.
(1255a) מִשְׁחָה (mishµâ) anointing oil.
(1255b) מָשְׁחָה (moshµâ) portion.
(1255c) מָשִׁיחַ (m¹shîaµ) anointed one.
(1255d) מִמְשַׁח (mimshaµ) expansion (Ezek 28:14). Meaning uncertain.
The verb m¹shaµ with its derivatives occurs about 140 times. It is most frequent in the Pentateuch and historical books; in the prophets it is found as a verb only twice with its religious connotation of sacred anointing (Isa 61:1; Dan 9:24).
m¹shaµ could refer in everyday usage to such acts as rubbing (m¹shaµ) a shield with oil (Isa 21:5), painting (m¹shaµ) a house (Jer 22:14), or applying (m¹shaµ) oil to the body (Amos 6:6).
Used in connection with religious ritual, m¹shaµ involved a ceremonial application of oil to items such as the tabernacle, altar or laver (Exo 40:9-11), or even the sin offering (Exo 29:36). More frequently m¹shaµ is used for the ceremonial induction into leadership offices, an action which involved the pouring of oil from a horn upon the head of an individual. Easily the most frequent mention of m¹shaµ is with kings such as Saul and David of Israel (2Sam 12:7; but note Hazael, an Aramaean, 1Kings 19:15). The high priest was anointed (Exo 29:7; Num 35:25) and so were other priests (Exo 30:30). Twice there is mention of anointing a prophet (1Kings 19:16; Isa 61:1).
There is a fourfold theological significance of m¹shaµ, First, to anoint an individual or an object indicated an authorized separation for God's service, Moses anointed Aaron "to sanctify him" (le qadde sho, Lev 8:12; cf. Exo 29:36 for the altar). Note the expression "anointed to the Lord" (1Chr 29:22). mashab, while representing a position of honor, also represents increased responsibility. Both Saul and David are called to account for their sin with the reminder, "I (the Lord) anointed (m¹shaµ) you king" (1Sam 15:17; 2Sam 12:7). Secondly, though the agent might be the priest or prophet, writers speak of anointed ones as those whom the Lord anointed (e.g. 1Sam 10:1; 2Sam 12:7). Such language underscores that it is God who is the authorizing agent; that the anointed is inviolable (1Sam 24:8ff); and that the anointed one is to be held in special regard (cf. 1Sam 26:9ff). Thirdly, one may infer that divine enablement was understood as accompanying m¹shaµ. Of both Saul and David it is said in connection with their anointing that " the Spirit of God came mightily upon him" (1Sam 10:6ff; 1Sam 16:13ff). Finally, in the form mashiah, m¹shaµ was associated with the coming promised deliverer, Jesus. Though this association with the term mcishah is not as prevalent in the OT as often supposed, the prospect of a righteous, Spirit-filled ruler is increasingly discernible in the OT (cf. Isa 9:1-7; Isa 11:1-5; Isa 61:1).
m¹shîaµ. Anointed, anointed one (ASV and RSV similar). This word used as adjective and noun occurs about forty times in the OT, primarily in 1-2Sam and Ps. While it may designate an office such as the high priest (Lev 4:3), m¹shîaµ is almost exclusively reserved as a synonym for "king" (melek, q.v.) as in poetry where it is in parallel position with king (1Sam 2:10; 2Sam 22:51; cf. Psa 2:2; Psa 18:50 [H 51]; but cf. Psa 28:8 where "people" is a counterpart term). Striking are the phrases "the Lord's anointed" (m¹shîaµ YHWH) or equivalents such as "his anointed" referring to kings. Certainly a title of honor, the expressions also emphasize the special relationship between God and the anointed.
A much discussed point is the mention of Cyrus, a non-Israelite, as the Lord's anointed (limshîµô, Isa 45:1). If m¹shîaµ is envisioned as an ideal king, godly and upright, then the designation of "anointed" causes difficulty, for Cyrus was a worshiper of Marduk and other pagan deities. Yet Cyrus was the Lord's appointee for a definite task. The Isaiah passage suggests that m¹shîaµ be understood as one singled out or "chosen" (b¹µar q.v.) for a task, characteristically one of deliverance-a deliverance of Israel from their Babylonian captors returning them to their homeland.
As for the king, that task centered on a righteous rule in the context of grace included in which was deliverance from oppression. Saul, the first king, in his first major encounter exemplified the qualities of a m¹shîaµ (1Sam 11).
He was Spirit-endowed, brought victory over the enemy Amalekites, and extended life to a group who, because of their action, deserved death (1Sam 11). Because of Saul's sin and general stance before God, it is David who becomes the archetype of the m¹shîaµ.
The Psalm literature especially regards m¹shîaµ as God's agent or vice-regent (as in Psa 2:2). In this much discussed passage the first level of meaning may be that of an immediate Israelite king, as the m¹shîaµ against whom, since he is aligned with God, enemies strike in vain. Even the promise that the ends of the earth be the possession of the m¹shîaµ fit the anticipations of Israel for their national king (Psa 72:8ff; Psa 18:44-48). But from the NT we learn that the meaning of m¹shîaµ in Psa 2 cannot be limited to a king about to be enthroned, but is a reference to the unique vice-regent, Jesus Christ (Acts 13:32ff, cf. Heb 1:5; Heb 5:5). The so-called royal psalms, including Psa 2 therefore, may be regarded legitimately as messianic, even though some may refer initially to Israel's monarch. The Psalm statements underline the just administration, the saving function and the universal rule of Jesus Christ.
[This view of double reference or a typical fulfillment is doubtless applicable in some OT passages. It is widely held, however, that there are some psalms and other prophetic passages which can not refer to Israel's king or some contemporary situation, but must refer to Christ directly.
Thus the royal psalm 45:6 [H 7] by natural and strict translation speaks of the king as divine and Psa 110:1-5 [H 2-6] refers to David's son as David's Lord-and also says that this king is a priest, a thing not allowed in Israel. (True, 2Sam 8:18 seems to call David's sons priests in the Hebrew, but there probably is a textual problem here. The Hebrew strictly seems to call Benaiah and the Cherethites priests. Actually, the LXX of this verse and the Hebrew and LXX of the parallel in 1Chr 18:17 do not use the word "priest.") There is warrant, therefore, for a direct messianic reference on Psa 2. Indeed, v. 12 as normally taken would imply that men are exhorted to put their faith in this anointed son-surely not David.
It is true, however, that the coming Son of David is seldom called Messiah in the OT, but see below. Many other designations are used (Branch, Shoot, Son of David, etc.). Even in the DSS the use of the word "Messiah" is ambiguous. There is mention of a Messiah of Aaron and a Messiah of Israel, apparently two figures, a king and a priest, perhaps neither one the Messiah. But also in the DSS there is expressed in the Testimonia and the Florilegium the hope of a coming great Figure not identified with their leader, the teacher of righteousness, nor called Messiah (except once in the quotation of Psa 2:2), but called the Scion of David, etc. (T. H. Gaster, The Dead Sea Scriptures, rev. ed., Doubleday, 1964, pp. 297, 329, 334-39). The extensive use of the term Messiah (Christ) as a title of the coming great Son of David is primarily a NT phenomenon. R.L.H.]
Not all who agree that the m¹shîaµ is a reference to Christ in Dan 9:26, also interpret m¹shîaµ in the same manner in Dan 9:25, where the description is of a prince.It should be stressed, however, that the OT did employ the term m¹shîaµ to designate the coming Savior, Jesus.
The repeated claim that m¹shîaµ in the OT never refers to an eschatological figure, the Messiah, hinges also for its validity on the interpretation of Dan 9:26. While some hold that the anointed one (m¹shîaµ) "who is to be cut off" was Onias III (deposed as high priest 175 B.C.), there is strong warrant on the basis of the context (v. 24) to regard the m¹shîaµ as none other than Jesus Christ.
mishµâ. Anointing oil; anointment. (ASV and RSV similar.) Found only in Ex, Lev, and Num, mishµâ refers to the oil used in ritual anointing. The oil, prepared according to prescription (Exo 30:22ff), was sprinkled (n¹zâ) on officials and their garments (Exo 29:21) but poured, y¹ƒaq, on the head of the high priest (Exo 29:7; cf. Lev 8:10-12).
Described as holy, its application to tabernacle and its furnishings sanctified (qidd¢sh) these. Priests who were anointed were restricted in activity (Lev 21:12; cf. Lev 10:7). The setting apart of men and things to God's service is better understood and appreciated through the tangible symbol in this instance, a fragrant oil.
moshµâ. Portion. A part of some offerings (i.e. peace offering, Lev 7:28-35) was reserved as a consecrated portion (moshha) to the priest. ASV, focusing on the priest renders l®moshµâ"by reason of the anointing" (Num 18:8).
Bibliography: Ellison, H. L., The Centrality of the Messianic Idea for the OT, 1953. Harris, R. L. "Psalms" in The Biblical Expositor ed. C. F. H. Henry, Holman, 1973, pp. 435-452. J. Jocz, "Messiah" ZPEB IV pp. 198-207. Payne, J. B., The Theology of' The Older Testament, Zondervan, 1962, pp. 257-84. Richardson, TWB, pp. 4445. TDNT, IX, pp. 496-527. V.P.H.
