Simply being doused with oil – or being born again as a result of an ignorant prayer to an errantly named deity – isn’t going to save anyone. There are no shortcuts to heaven. If you want to be set-apart from the world unto Yahowah, you need to know and understand, and then accept and rely upon, the specific means God has provided to achieve this result.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

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 Since there is more we can learn about mashyach, let’s explore some additional references in the Tanakh. And I’d like to begin this second phase of our search in the most unlikely place, with a reference to an egotistical pagan, because it demonstrates that individuals both good and bad can be set-apart to serve Yahowah’s interests.

“Thus says Yahowah to His chosen implement (mashyach – His set-apart servant), to Cyrus (Kowresh – the Persian king who conquered Babylon and allowed the Yisra’elites to return to Yaruwshalaim), whom I have grasped by the right hand to subdue in the presence of his nation. And the loins of the kings I have bared, to open the door to his presence, and the gates shall not be shut.” (Yasha’yahuw / Salvation is from Yah / Isaiah 45:1) Cyrus was no “Messiah.” But he served a purpose. He was used to humble and defeat Babylon – the most ruthless religious, political, and militaristic nation on earth.

So in this case, mashyach remains an adjective, denoting the fact that Yahowah called this man out by name to serve His purpose. Once again, it is not ha Mashyach, or the Messiah, but instead denotes a “chosen implement, set-apart to serve.” And there is also no chance that Yahowah anointed Cyrus with oil, thus continuing to disassociate mashyach from this connotation.

But then in the first of many references to mashyach in Shamow’el, we find another direct connection between mashyach and Ma’aseyah – the Work of Yah. “Yahowah discourages, dismays, and destroys those who oppose, taunt, and insult Him. In heaven Yahowah with a resounding and thunderous shout, executes judgment to the ends of the earth. And He gives strength and power to His royal ruler and to the exalted flashing rays of brilliant light of His Set-Apart Servant (mashyach – chosen implement).” (Shamow’el / Listen to God / 1 Samuel 2:10)

In the same chapter, Yahowah reestablishes the association between the mediators and being mashyach, this time also explaining their symbolism. “And I will take a stand and establish for Myself an intermediary who is as trustworthy and reliable, as truthful and loyal, as My heart and My soul. He will engage and I will build a home and family for Him which is reliably nurtured and dependably enduring. And My Set-Apart Servant (mashyach – My chosen implement) will walk toward My presence every day.” (Shamow’el / Listen to God / 1 Samuel 2:35)

And yet as clear a picture as these passages paint, there are a host of others which refer to the Benjamite king, Sha’uwl / Saul, being Yahowah’s anointed, even though the people, not God, chose him. It was Yah’s plan to have the Lowy serve His children as administrators of the Towrah, which in effect, made Yahowah head of the family and thus their leader. But the people wanted a king, like those who ruled other nations. And that led to this interesting exchange which begins in 1 Shamow’el 8:4 and runs through 8:21…

“And all of the elders of Yisra’el assembled together and they came to Shamow’el (Shamow’el – He Listens to God (the man Yahowah chose to serve Him and His people)) at Ramah (ramah – to beguile, deceive, and mislead). And they said to him, ‘Look, you are old, and your sons, they do not walk in your ways. So now then, appoint for us a king to act as our judge and govern like all the Gentile nations. So this was a distressing statement in the eyes of Shamow’el. So he asked Yahowah to intervene.

And Yahowah said to Shamow’el, listen to the voice of the people as to everything they say to you, because indeed, they are not rejecting you, but it is Me that they have rejected and spurned from reigning as a king over them. Just as was the case with everything they have done from the day I withdrew them from the Crucible of Egypt, and up to this day, they have abandoned and forsaken, rejected and deserted Me. And they have served other gods. So they are acting the same way toward you also.” “So, solemnly warn them, and explain to them the custom and claims of the king who shall reign over them.”

“Nevertheless, the people refused to listen to Shamow’el. No, now there shall be a king to rule over us and go out before us and fight our battles.” “So Shamow’el rejected them while Yahowah was listening.”

We are told that “Saul was handsome,” like most successful politicians, and that “from his shoulders and up he was taller than any of the people,” suggesting that he had a big head. (1 Shamow’el 9:2) These are not the traits Yahowah finds appealing.

As is the case with the Covenant, with salvation and eternal life, God sees to it that we all get what we have sought and deserve. The people, instead of relying on Yah, wanted a physical specimen to fight their battles, so Yahowah complied. This part of the discussion begins with 1 Shamow’el 9:15 and concludes with 9:16… “Now Yahowah revealed through the ears of Shamow’el a day before the presence of Sha’uwl’s (Sha’uwl – To Ask For and To Question) arrival, saying, ‘At this time tomorrow I will send to you a man from the land of Benjamin (Binyamyn), and you should choose him as the implement (mashach – you should select and anoint him) as leader (nagyd) over My people, Yisra’el. And he shall deliver My people from the Philistines (Palishty – immigrants who roll around in the dust) for I have seen the distressing wailing cries of My people toward Me.’” When we spurn Yah, we often get what we covet. But in this reading we find, mashach, the verbal form of the adjective, mashyach, and while it would be a bit awkward to translate it as “being set-apart and serving,” the translation “you should choose him as the implement,” works fairly well.

It is then that the application of oil in conjunction with mashach is used for the first time. “And Shamow’el grasped hold of the flask of olive oil (pak shemen – small container of oil extracted from the olive) and he poured it out (yatsaq – he cast and tossed it) on his head and kissed him. He said to him, ‘Has not (ha lo’) by contrast (ky) Yahowah anointed you (mashach – chosen you as an implement to serve) over (‘al) His inheritance (nachalah), as leader (nagyd)?” (1 Shamow’el 10:1) While this associates pouring olive oil with mashach, the verbal root of mashyach, this ceremony was as distressing for Shamow’el as it was for Yahowah. This was not their choice, but instead occurred because the people had rejected them. And that is why I chose to present the preamble and to translate the parting comment in our usual way, so that you would see the question Shamow’el was posing.

Christians apologists equate “anointing” with the “Holy Spirit,” and claim that “it was being poured out on Saul, equipping him for the job of governing Israel.” But Saul was a disaster. Worse, he became the enemy of the man Yah loved most, Dowd. So unless Yah’s Spirit is schizophrenic, the Ruwach Qodesh could not have inspired both Sha’uwl and Dowd. And since Dowd wrote a huge swath of Scripture and Sha’uwl nothing, it is not hard to figure out which one Yahowah inspired. Moreover, Cyrus was a pagan. He most certainly wasn’t anointed in the Spirit. And even in the case of the Lowy who served as mediators, while they were chosen and set-apart to serve as God’s implements, far too many were corrupt for them to have been “anointed spiritually.”

That is not to say that there isn’t an affinity between the pouring out of oil and anointing, and between olive oil and the Set-Apart Spirit. Olive oil is one of Scripture’s most commonly used symbols for the Spirit, because it served as a source of light, it was part of a nourishing diet, and its application helped heal wounds.

For example, Yahowah spoke to Moseh about using “shemen – olive oil” in concert with other ingredients to make a “mishchah qodesh – set-apart and purifying anointment.” Yahowah went on to instruct Moseh, saying:

“And (wa) you shall anoint (mashach – set-apart for service) with it (ba) in association with (‘eth) the Tent (‘ohel – home, household, and tabernacle) of the Appointed Meeting Times (mow’ed), and also in association with (wa ‘eth) the Ark (‘arown – enlightened freewill) of the Restoring Testimony (‘eduwth – eternal witness and enduring evidence): and in association with (wa ‘eth) the Liberating Table (shulchan – the counter extended to dismiss and dispatch), and in association with (wa ‘eth) all of (kol) its Vessels (kaly – the articles deployed to facilitate and complete the mission), and in association with (wa ‘eth) the Lamp Stand (ha manowrah – the six plus one luminary), and in association with (wa ‘eth) the Implements (kaly – the utensils required to accomplish and finish the task), and in association with (wa ‘eth) the Fragrant Smoke Altar (ha qatoreth mizbeach – the platform for sacrifices associated with smoke offerings which unify and rise), and in association with (wa ‘eth) the Burnt Offering Altar (ha ‘olah mizbeach – the place to make offerings which symbolically make us acceptable and rise up as a result of fire), and in association with (wa ‘eth) all of (kol) its Implements (kaly – the vessels used to enable that goal), and in association with (wa ‘eth) the Basin for Purifying (kyowr – the caldron and pan associated with a smelting furnace), and in association with (wa ‘eth) the Basin’s Stand (ken – the framework which establishes the right, truthful, and just means to purification).” (Shemowth / Names / Exodus 30:25-28)

The rendering of mashach as “set-apart for service” is a perfect fit for the items in Yah’s laundry list, which is why their purpose has been explained. And this very notion is something God reinforces with the initial verb of His next statement: “qadash – to set apart and dedicated to service.”

“And (wa) you should choose to be completely set-apart, dedicated to service (qadash – you should of your own volition become totally separated from that which is common and profane, consecrating yourself to serve (consecutive mood conveys choice, the perfect conjugation denotes something which is total and complete, and the piel stem reveals that by becoming set-apart and by being devoted to service we enable the purpose of everything in God’s list by serving)) with them (‘eth).

And they shall always and literally be (wa hayah – and they were, are, and will be, and they eternally exist as (qal perfect consecutive)) the Most Set-Apart (qodesh qodesh – completely removed from the common and profane realm of man and totally separated unto God, devoted and dedicated without reservation or exception to Him).

All (kol) who make contact with them (ha naga’ ba – who touch them) literally, genuinely, relationally, and eternally become set-apart and dedicated to serve (qadash – actually separated forever unto God and devoted to service (qal stem designating a relationship which is actual and genuine and the imperfect conjugation which speaks of that which is continually unfolding and ongoing)).” (Shemowth / Names / Exodus 30:29)

Should we have had any lingering questions regarding mashach, they have been answered by Yahowah. The mashyach are “set-apart to serve.” And that is the purpose of “Yahowsha’ – Yah Saves” and meaning of “Ma’aseyah – the Work of Yah.” But as we can see, Yahowah uses more than one implement to achieve His goal – which is to establish a Covenant relationship with humankind. Everything in this list, from the Tabernacle of the Restoring Testimony and Enduring Witness to the Ark of the Covenant, from the Manowrah to Moseh, Himself, served as an implement engaged in the work of God. They were all set-apart to serve. And each leads to the same place, to Yahowah: responding to His enduring witness as scribed by Moseh, choosing to engage in the Covenant, being nourished by the bread of life which is set upon God’s table, being enlightened by the Manowrah, and even by appreciating the symbolism of every implement, offering, and sacrifice.

While we have found what we were looking for, let’s do ourselves the favor of listening to Yahowah complete this instruction. Still speaking to Moseh, the Towrah’s conduit and scribe, God revealed:

“And with (wa ‘eth) Aharown (‘Aharown – Enlightened Freewill), and with his children (wa ‘eth beny), you shall actually and completely set them apart so as to devote them to ongoing service (mashach wa qadash ‘eth – you shall genuinely and continuously anoint and totally separate them, selecting and dedicating them as purified implements (qal imperfect and piel perfect) intermediating as priests (la kahan – to intervene acting as reconciling ministers) for Me (la).” (Shemowth / Names / Exodus 30:30)

If mashach were translated “anoint” here, it would imply that Aharown and his descendants, the Lowy, were to be doused with Yahowah’s special blend of fragrant oil, which means that it would be in conflict with God’s directions two verses hence. So, in context we have yet another affirmation that mashach is being used to tell us that as mediators, those who minister on behalf of Yahowah’s Towrah instructions, are set-apart from the profane, chosen and devoted to serving God.

“And on behalf of (wa ‘el) the Children of Yisra’el (beny Yisra’el – children who engage and endure with God), you should consistently communicate the word (dabar) to affirm (la ‘amar), ‘The devoted and dedicated set-apart service of olive oil anointment (shemen mashchah qodesh – oil form olives as the medium for anointing so as to be set-apart and purifying (a succession of three consecutive nouns with mashchah serving as the noun form of the verb mashach)) shall continually exist to approach Me (hayah zeh la) for every generation (la kol dowr – for all time and every place).” (Shemowth / Names / Exodus 30:31)

Therefore, there is a direct connection between being set-apart to serve, between olive oil in concert Yahowah’s specific instructions, between the Tabernacle, the Covenant, and Moseh, with approaching God. These are all signs along the Way.

“Upon (‘al) the flesh (basar – the body) of humankind (‘adam), it shall not be applied (lo’ cuwk – it shall not be poured to anoint). And with this formula (wa ba mathkoneth – and in these proportions, with this mixture and recipe), you shall not act to make him (lo’ ‘asah – you shall not engage to make the flesh of mankind) akin to (ka – something similar to) that which is set-apart (qodesh). This (huw’) shall always be (hayah) set-apart and devoted to service (qodesh) for you (la – on your behalf).” (Shemowth / Names / Exodus 30:32)

Since mashach was used in the 30^th verse in association with Aharown and his sons, when juxtaposed with this instruction, we are compelled to define mashach as “set-apart to serve,” and not “anointed in the sense of applying oil,” because lo’ cuwk means that the oil “should not be applied” to “‘adam basar – human flesh.” The reason for this may be that it is our souls, not our bodies, which benefit from Yahowah’s laundry list of implements. This instruction could be designed to tell us that ordinary men who claim to be anointed by, even to be chosen by, and devoted to, God, should never be viewed as a conduit to God. Through this statement, Yahowah could be encouraging us to think, making a distinction between our corruptible and common human nature and the long list of set-apart implements which, when embraced, bring us into God’s presence. I say this because in the 29^th verse Yah said that “all who make contact with them will become relationally and eternally set-apart.” And in this case “them” included Moseh, which means the Towrah, the Tent of the Restoring Testimony and Enduring Witness, which means God’s Word and Home, and the Ark of the Covenant, replete with its terms for participation and its Mercy Seat. God might even be suggesting that there is no easy, simplistic, or thoughtless way to approach Him, as is implied with the Christian notion of “salvation through faith in the Gospel of Grace.” Simply being doused with oil – or being born again as a result of an ignorant prayer to an errantly named deity – isn’t going to save anyone. There are no shortcuts to heaven. If you want to be set-apart from the world unto Yahowah, you need to know and understand, and then accept and rely upon, the specific means God has provided to achieve this result. Or as I suspect, Yah could be saying all of these things in addition to providing guidance well beyond my feeble mind’s ability to grasp.

But this we know for sure, a person who does not know Yahowah cannot approach God because of what someone else does for them. And those who claim to have saved others through some evangelical or doctrinal formula, are themselves estranged from God. This is not my opinion, but instead Yahowah’s teaching on the matter…

“An individual (‘iysh – a person) who mixes such herbs and spices in oil (‘asher raqach – who beneficially prepares such compounds) like this (ka), and who from this places it upon (wa ‘asher natan min ‘al) an undeserving stranger (zar – an illegitimate and unauthorized foreigner, an nauseating and loathsome alien), then he shall be cut off and banished (wa karat – uprooted and separated from the covenant) from the family (min ‘am).” (Shemowth / Names / Exodus 30:33)

Should you be curious about Yah’s special blend of designated ingredients as they were delineated in Shemowth 30:24-25, you will discover that there were four specific things in specific quantities which were to be added to a gallon of olive oil. We were told: “the finest quality fragrances (ro’sh bosem – the best of the fragrant oils to create an inviting and pleasing aroma (Balsamodendrium Opolbalsamum)): five hundred (chamesh me’ahz) granular drops (darowr – viscid lumps symbolizing liberation and freedom) of myrrh (mor – a resinous gum which is fragrant yet bitter), half as much (machatsyth – divide and separate) or two hundred and fifty of (chamishym wa me’ah) cinnamon (qinamown – a fragrant and pleasant tasting bark used as a spice symbolic of standing erect and upright) spice (basam), and of fragrant cane (wa qaneh basam – branch of the tree, symbolic of the Ma’aseyah) one hundred and fifty (chamishym me’ah), and cassia (qidah – a clove spice from an evergreen tree symbolic of eternal life), five hundred (chamesh me’ah) in the shekels (ba sheqel – a unit weight of slightly less than half an ounce (12 grams)) of the sanctuary (qodesh – set apart), and a liquid measure of one hyn (hyn – equivalent to one liquid gallon (3.75 liters) of olive oil (shemen – oil extracted from fruit which is symbolic of the Spirit) from the olive tree (zayth – the longest lived tree native to Yisra’el, symbolic of being rooted in Yisra’el and eternal life).”

Therefore, this formula includes the means to “liberation and freedom,” which speaks of the benefits of Passover and Unleavened Bread. This comes by way of something which is “bitter,” addressing the sacrifice Yahowsha’ made on these Miqra’ey to facilitate our salvation. Reinforcing this, we find Yahowsha’ “standing up” for us so that we can “stand upright” with Him. Yahowsha’ is further identified by the “branch,” Scripture’s most prevalent symbol for the Ma’aseyah. As a result of these gifts, we become “evergreen,” which is to say that “life becomes eternal.” We become “set-apart” unto God. As a result of the “Spirit” we are adopted into God’s family, which is what “the olive being rooted in the land” implies.

One last thought before we leave this passage. The actual Tabernacle no longer exists, nor does the Temple. The implements described here are no longer available. There is, therefore, no way for us to do any of these things. So “keeping” the Torah in the sense of doing what it says is not an option here. And yet by “shamar – being observant, closely examining, carefully considering, and focusing upon” this teaching from Yah, we have learned many things and have grown closer to Him.

A passage most would write off and ignore, even discount, as a result of its tedious presentation of uncommon artifacts from another time and place, when viewed as “teaching to be observed” rather than “laws to be kept” has further illuminated the path to God’s home. And specifically, we now know and understand what it means to be “mashyach – set-apart to serve.”

LE: YY 05-25-12

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Yada Yah 

Was Writen by Craig of

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