Exodus 30:29

The effect of the anointing is to sanctifythe objects to which the process is applied (cf. Exodus 29:36).

most holy See on Exodus 29:37.

shall become holy i.e. be forfeited to the sanctuary, or, if a person (marg.), be given over to the Deity, that He may deal with him as He pleases. See further on Exodus 29:37.

Anointing 1 [213], in a religious sense, is in the OT. a symbolical act, denoting (1) the divine appointment, or consecration, of a personfor a particular purpose, esp. a king (1 Samuel 10:1 and often), the high priest (Exodus 29:7), later also the ordinary priests (see on v.30), and, at least once, a prophet, Exodus 19:16; Exodus 19:16 b (cf., in a fig. sense, Isaiah 61:1); it is followed by, and is sometimes a figure of, the outpouring of the Spirit upon the person anointed (1 Samuel 10:6, cf. v.1, Exodus 16:13; Isaiah 61:1 (Luke 4:18), Acts 4:27; Act 10:38, 2 Corinthians 1:21; 1 John 2:20; 1 John 2:27): (2) the consecration of a thing, viz. a sacred stone, Genesis 31:13 (see Exodus 28:18), Exodus 35:14 (so among the Greeks; see the writer's Genesis, p. 267), the Tabernacle and its appurtenances (see on vv.26 28), a future Altar of burnt-offering, Daniel 9:24 (see the note in the Camb. Bible). The practice of anointing is widely diffused in the world: the unguent originally fat, regarded in primitive thought as an important seat of life was regarded, it seems, at least primitively, as a vehicle transferring to the person or object anointed a Divine life or potency. See art. Anointing (Crawley and Jastrow) in Hastings" Encycl. of Rel. and Ethics, i. (1908), 549 557, esp. 550, 554, 556 (cf. EB.s.v. i. 175); and for the anointing of priests, p. 552 b, and of temples and other sacred objects, p. 553 f.

[213] Heb. mâshaḥ(whence -Messiaḥ"), to be carefully distinguished from anointing the head or person for the toilet(Heb. sûk) Deuteronomy 28:40; 2 Samuel 14:2 al. In NT. χρίω (fig., never lit.) corresponds to the former, and ἀλείφω (e.g. Matthew 6:17) to the latter.