The hope is to take a somewhat different direction at this point, but my plans are often redirected. We have introduced this topic before, but I want to spend more time here. Messiah is a “concept” held in both Judaism and Christianity, and I know individual readers have specific pictures in their mind about Messiah. The goal in this and hopefully upcoming blogs is to delve more into what exactly the “concept” means in the Hebrew Bible (TaNaKH), including in the Torah.
This is the CWSBD entry for the verbal form, the root:
▸ H4886. מָשַׁח māšaḥ: A verb meaning to smear, to anoint. In its common usage, this verb can refer to the rubbing of a shield with oil (Isa. 21:5); the painting of a house (Jer. 22:14); the anointing of an individual with ointments or lotions (Amos 6:6); the spreading of oil on wafers (Ex. 29:2). If the verb is used in association with a religious ceremony, it connotes the sanctification of things or people for divine service. Once the Tabernacle was erected, it and all its furnishings were anointed with oil to consecrate them (Ex. 40:9-11). The most common usage of this verb is the ritual of divine installation of individuals into positions of leadership by the pouring oil on their heads. Most frequently, people were anointed for kingship: Saul (1 Sam. 10:1); David (1 Sam. 16:13); and Solomon (1 Kgs. 1:34). The word is also used of people anointed as priests (Ex. 28:41; Num. 35:25); and prophets (1 Kgs. 19:16; Isa. 61:1). (Highlight L&S)
Concordance
H4886. מָשַׁח māšaḥ verb
(to anoint)
Gen. 31:13; Ex. 28:41; 29:2,7,29,36; 30:26,30; 40:9-11,13,15; Lev. 2:4; 6:20(13); 7:12,36; 8:10-12; 16:32; Num. 3:3; 6:15; 7:1,10,84,88; 35:25; Judg. 9:8,15; 1 Sam. 9:16; 10:1; 15:1,17; 16:3,12,13; 2 Sam. 1:21(KJV, NASB, māšiyaḥ [H4899]); 2:4,7; 3:39; 5:3,17; 12:7; 19:10(11); 1 Kgs. 1:34,39,45; 5:1(15); 19:15,16; 2 Kgs. 9:3,6,12; 11:12; 23:30; 1 Chr. 11:3; 14:8; 29:22; 2 Chr. 22:7; 23:11; Ps. 45:7(8); 89:20(21); Isa. 21:5; 61:1; Jer. 22:14; Dan. 9:24; Amos 6:6.
This is the CWSBD entry for the noun, an “anointed one.”
▸ H4899. מָשִׁיחַ māšiyaḥ: A masculine noun meaning anointed one. Although this word is a noun, it can function both as a substantive (1 Sam. 24:6[7], 10[11]); or an adjective (Lev. 4:3, 5, 16). Since it refers to an individual who has been anointed by divine command (2 Sam. 1:14, 16), it can reference the high priest of Israel (Lev. 4:3, 5, 16; 6:22[15]); however, it is usually reserved as a marker for kingship, primarily the kings of Israel (1 Sam. 26:9, 11, 16, 23). In this way, the patriarchs were regarded as God’s anointed kings (1 Chr. 16:22; Ps. 105:15). One unique instance of this term is in reference to Cyrus the Persian, a non-Israelite who was regarded as God’s anointed (Isa. 45:1); therefore, one is forced to understand this characterization, not as a statement of the individual’s inherent goodness and perfection, since Cyrus was a worshipper of pagan deities like Marduk. On the contrary, it is a statement of God’s appointing or choosing an individual for a task. Furthermore, the concept of the māšiyaḥ, meaning Messiah, as a Savior is not fully developed in the Old Testament. The closest that one comes to this in the Old Testament is Daniel 9:25, 26. This concept is developed later, during the New Testament period and fits better with the parallel Greek word christos. (Highlight L&S)
Concordance
H4899. מָשִׁיחַ māšiyaḥ masc. noun
(anointed one, Messiah)
Lev. 4:3,5,16; 6:22(15); 1 Sam. 2:10,35; 12:3,5; 16:6; 24:6(7),10(11); 26:9,11,16,23; 2 Sam. 1:14,16,21(NIV, māšaḥ [H4886]); 19:21(22); 22:51; 23:1; 1 Chr. 16:22; 2 Chr. 6:42; Ps. 2:2; 18:50(51); 20:6(7); 28:8; 84:9(10); 89:38(39),51(52); 105:15; 132:10,17; Isa. 45:1; Lam. 4:20; Dan. 9:25,26; Hab. 3:13.
- Our goal in this entry, and perhaps a few to come, will be to see if we can develop further the role that is referred to in the CWSBD discussion, God’s appointing or choosing an individual for a task, service. Is it just any task, which is God-chosen (which it may be), or is there some finer distinction we can perceive by using the techniques of the “hidden words” we have been using?
A brief background recap for anyone new coming onboard, what we have been doing here in recent months. Most of the work here is done with the foundation of two references in the Bibliography list in References, if you need information, Clementson, at the end of the listing in the Bibliography, and Clark, in alphabetical order in the books. Most, from Clark. This graphic is from Clark:
From the Etymological Dictionary of Biblical Hebrew, Based on the Commentaries of Rabbi Samson Raphael Hirsch, Rabbi Matityahu Clark, 1999, Feldheim Publishers, Jerusalem, New York, Published in Israel.
In doing my more literal re-translations alongside a typical English translation, in most cases (>90%), I use Brown Driver Briggs (BDB) wording. I felt it important to use an agreed-upon source as much as possible. The remainder of the wording in the translations is taken directly from EDBH or based upon my own work, which is built upon the foundation of the work Clark and Hirsch, with Clementson as a foundation for the two-letter work we have been calling doublets here.
Though I do have a Doctorate in Hebrew Letters, I am very much still a student of Scripture. I also do medical research, and apply many of the same principles to Scriptural research that I learned for my medical work. I work to confirm findings that others have found by using their same general techniques but using a unique method that is coming from a different background than either classical Jewish or classical Christian training. Sadly, Jews and Christians seem to have been at war with one another for 2000 years, though their roots are the same. Here there was hope to find some sort of common ground upon which to communicate with one another, not to “convince” or “convert,” but to walk together in conversation, with one another and with the LORD (יהוה).
If you see very early in the website, there is a post called “Multiple Witnesses.” Is is a critical concept in Scriptural interpretation, in medical research, and in legal proceedings. My intent is to be a separate witness, to help confirm or challenge the findings of others. I do test some hypotheses here, and if you read here, you are part of the investigation and testing. I welcome input.
One of the big lessons in Scripture is gleaning. It is a commandment:
- Leviticus 23:22
- 22 When you reap the harvest of your land, you shall not wholly reap the corners of your field when you reap, nor shall you gather any gleaning from your harvest. You shall leave them for the poor and for the stranger: I am the LORD your God.’”
Combine that with the “Parable of the Talents,” (Matthew 25:14-30; Luke 19:11–27), and hopefully you will understand my purpose here. (Know that both refer not simply to the physical realm.) Great abundance has been given to me in life by our LORD (יהוה). I hope that some of what I have been given, in providing to others to glean, will accomplish the purposes of the LORD, to his glory. There is so much more that I will never be able to grasp, but what I am able to reap I want to share. Hopefully it will grow and others may add to it. The work I do is by standing upon the shoulders of many who have gone before. (See in the EDBH image above some of the background.) My hope in the present computerized age is that the sharing of some of these findings will help humankind recognize that Scripture is truly the word of God (could not be written by man alone – far too complex) and truly helps us understand our individual lives. Hopefully we are taking one small step forward.
Diving into today’s investigation, you will see that what I have done is to take a passage that all readers of Scripture, whatever their background, would agree is a passage having to do with Messiah. I do a cognate permutation grouping in this passage with the three-letter root משח, the root for Messiah, and also with the two-letter word שמ/שם which means “name.” If you are new, you will have to go back to look at exactly what these are, but based upon Hirsch’s method of using homorganic consonants, which have similar meanings. One important thing to see is that what Judaism calls the name of the LORD (יהוה) is HaShem, השם, meaning “the Name,” but it is also a cognate permutation of משח. So, in the studies below, see first the passage from the New King James Version (NKJV) which is easier English reading than the more literal translations below it. Most wording in the more literal translations are quite similar to the NKJV, but the order of words is different. The studies we are doing require the words to be in the Hebraic order. (It is much like Yoda’s speech in Star Wars.) So, when you get to the passages in color and all caps below, first having read the NKJV, then read the passage through in the Hebrew order in full and notice the differences from NKJV. There aren’t many, but there are a few real differences. Then, read through, just reading the highlighted words. In the first, the yellowed words include a Messiah-like meaning. In the second, the blue words have a meaning that includes “name,” but also, as you see, “banner/focus.” Because משח includes שמ, most are duplicated, but there are some differences. Think about how a “name” helps one focus on a specific person, or place, or object.
Another important piece to know, not intuitively obvious, is partially explained in Appendix 5 – ● Where מ reflects נ ● We have spent a lot of time on this idea on the website in various places you’ll have to search for if you need more information; just know they have similar meanings, so the investigation of two-letter words or three-letter roots with מ included will also include those with נ. So, one important thought with משח has to do with a cognate, נסה p.157 prove; challenge, and another is נשׂאp.162 raise; lift and remove/carry. The cognate meaning for these two is move in opposition (D81), which fits with the cognate meaning of משח separate (B61), if you see the connection.
Isaiah 9:2-7 NKJV
- (I use various translations, but I like that NKJV shows added words)
2 The people who walked in darkness
Have seen a great light;
Those who dwelt in the land of the shadow of death,
Upon them a light has shined.
3 You have multiplied the nation
And increased its joy;
They rejoice before You
According to the joy of harvest,
As men rejoice when they divide the spoil.
4 For You have broken the yoke of his burden
And the staff of his shoulder,
The rod of his oppressor,
As in the day of Midian.
5 For every warrior’s sandal from the noisy battle,
And garments rolled in blood,
Will be used for burning (and) fuel of fire.
6 For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace.
7 Of the increase of (His) government and peace
(There will be) no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the LORD of hosts will perform this.
- See the more literal English and the Hebrew, showing the “hidden words.”
These are the ones for שמ/שם:
Hopefully from this fairly agreed-upon passage, you will see how the concept works. And when there are more than one highlighted word or phrase in a verse, that means “multiple witnesses,” which is stronger evidence for truth. We will proceed with investigations in other passages in the TaNaKH, to help us discern what it means to follow a Way of Messiah.
Another passage said to be an appearance of Messiah in the TaNaKH is the commander of the army of the LORD at the battle of Jericho. Use the same methods:
- I’ll point out a few things here that are SO very important for the world to hear. I cannot go into detail in each one in this entry… in time.
- ❶ Name – שם – noted above, banner, focus. Names describe the character of persons, places, animals – see Genesis 2:19-20 – mostly man gives names according to man’s perception. Occasionally in Scripture God will change a person’s name. See Post 11. More on Words & Names, and extensive discussion of the name Isaac and how it plays out.
- ❷ We mentioned before, and need a full blog on this, but a sandal is a “narrow measure,” the width of which could be used to assess the size of something. More familiar to people are the cubit, the length of the forearm, and the span, the distance of a hand stretched out from thumb tip to little finger tip.
- ❸ Joshua’s pointed question is whether the man with the drawn sword is, “Whose side are you on?” The commander’s answer is “No,” this place has now taken on the measure of holy ground, a holy “battle.”
- ❹ “Take off your narrow measure and look at the big picture,” is what he is telling him.
- ❺ See the healing of the man born blind in John 9. This is the same message; read the chapter, but focus on the disciples’ question from man’s perspective, and the Teacher’s response, the “bigger picture.”
- John 9:2
- 2 And His disciples asked him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?”
- John 9:3
- 3 Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him.
This is a “broaden your perspective” response. Here is the point – it is an issue of faith, which is pointed out over and over. Either you believe in a sovereign God, or you do not. If you do, your perspective must be MUCH bigger, not looking at things from your individual perspective, but from God’s perspective. This, this is the removal of the Log from your eye. This, this is the sentence from Lincoln’s Second Inaugural Address, “…Both read the same Bible and pray to the same God, and each invokes His aid against the other…” We are all God’s children. The LORD (יהוה) determines the holy ground; we must remove our narrow measure and open our eyes, which leads us to the point from the שמ/משח study that takes us to the next investigation. See that both studies include the word “enemies.” The point in the משח study is “not toward our enemies;” the point in the שמ study is that it is a single vocabulary word (we’ve been making a list of words to look for). שמ is name, banner, focus. This is man-assigned. It is how we have ascertained their character. But maybe God’s perspective is different. Maybe we have to recall in Matthew 5:45, “for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.”
The point is expanded upon in the context – read 5:43-48. Please read. SO, the “hint” here to me was to search for the Hebrew word for our enemies as it appears here, dropping the ל “toward,” thus צרינו, and look in the verse for an מ or נ word nearby to complete the משח concept, to begin to understand what the Teacher was saying in Matthew 5:43-48.
- [[There are other places in Scripture where Scripture itself clarifies misunderstandings of earlier Scripture – we must follow the rule that the best interpretation of Scripture is Scripture itself, sometimes called “The Analogy of Faith.” See in Post 04. Interpretation Overview, part of the dissertation.]]
The “hint” (see PaRDeS and “Hinting to the Scriptures,” basically the gist of the dissertation “It Is Written”), a trail to follow, was searched here:
I hope to do all eight of these. I think for this one setting, I can do one more passage, the pair in Psalm 44, and do the remainder in another entry.
┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉ ┉
- From Psalm 44, again, as we have discussed previously, the words in bold from the more literal translation could be looked at as a “vocabulary list,” as you are trying to understand the concept of what a messiah, anointed one, is. Please recall, the Hebrew Bible considers the heading an important part of the Scripture and assigns it as verse 1,so the numbering here is one different between Hebrew and English (especially common in the Psalms).
Psalms 44:1-8 NKJV
To the Chief Musician. A Contemplation of the sons of Korah.
1 We have heard with our ears, O God,
Our fathers have told us,
The deeds You did in their days,
In days of old:
2 You drove out the nations with Your hand,
But them You planted;
You afflicted the peoples, and cast them out.
3 For they did not gain possession of the land by their own sword,
Nor did their own arm save them;
But it was Your right hand, Your arm, and the light of Your countenance,
Because You favored them.
4 You are my King, O God;
Command victories for Jacob.
5 Through You we will push down our enemies;
Through Your name we will trample those who rise up against us.
6 For I will not trust in my bow,
Nor shall my sword save me.
7 But You have saved us from our enemies,
And have put to shame those who hated us.
8 In God we boast all day long,
And praise Your name forever.
Selah
- A few final words. First, the last word in the passage is a word that typically divide pericopes in the Psalms – סלה Selah, a sort of “closure.” Most English dictionaries simply say it is “a musical term.” Note, here it is included in a “messiah-like” word, just as “the Director” is. A little more on סלה from EDBH: סלה p.171 weigh with balanced weights. Its cognate meaning is move in a balanced way (E43), shared with (among others) שלח p.263 send; move to goal. (Very common – 847 occurrences (Strongs) – to send or be sent). Tie these ideas together with the messiah concept.
- Notice the bolded words – they may help you in some of your investigations if you double-check the Hebrew behind them, since translations vary. For example, “their arm” in English verse 3 is often translated “their strength.”
- You can probably see, based upon this passage, which first-century CE/AD Jews were looking toward a Messiah that was a warrior to fight against the Romans who were in control.
Hopefully we will return soon to the other four passages. But do be thinking about what has been shared before.
I leave you with one verse in the passage that talks about Cyrus in which Cyrus is called the anointed משיח of the LORD, which should fit with some of this. In what way can the “Director” direct; in what way an a parent, parent?
Isaiah 45:7
7 I form the light and create darkness,
I make peace and create calamity;
I, the LORD, do all these things.’
More soon, hopefully.
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