Christ ???????

This masculine form of the adjective ??????? is only found in the LXX as
well as a few early Jewish documents. Its appearance in the New
Testament will be dealt with later. In the Hebrew Bible the term is
strictly used in connection with kings, priest, & prophets. The
appropriate Hebrew word would be mas�ah. This is especially true of the
expected ideal king of the future. The word meant and means anointed,
associated with Greek verb chr�ein , it means to rub, to anoint with
scented unguents, or even to wash with color or to coat. Anointment had
its place in bodily hygiene, athletic contests, joyous or festive
occasions, medicine and magic as well as burial rites. In the case of
cultic activities, there was the anointing of statues of the gods, or
offerings, or the partakers in various ceremonies. It's even been used
in connection with feminine makeup Ezek, 16:9.
In 2 Samuel 1:21, is used for Saul's shield. It's also used in
preparations for a feast, the anointing of the tabernacle, the ark of
the covenant, the altar as well as other cultic objects. It is even
used with the sacrifices such as unleavened bread.

The word is found 531 times in the NT, often associated with the name
Jesus as in Jesus christ, or Christ Jesus. In several to many times, the
term christos functions as a second name, & can not be ethically
associated with the term, messiah. Of the 531 instances of the name, 270
are found in the Pauline letters, 113 in the Duetro-pauline letters. It
shows up only 35 times in the gospels, & never in the Q sources,
supposedly the common source for Mark. In Mark, there are even usages,
26 times in acts, & thirty times in the John series. Such a frequency of
usage does suggest that an explanation should be available.
This can only be done by examining the usage & context of the word in
the Hebrew Bible & other languages extant at the time.
In Dan 9:24, the word Theod "to anoint a most holy place" is assumed to
refer to the rededication of the temple, after the return from the
Babylonian vacation. The neuter term, chrision, it occurs but very
seldom. It is found in Aeschylus, Prometheus vinctus, Euripides,
Hippolytus, & in Galenus, De remediis parab�l�bus, refers to a
medication that must be rubbed on. In Josephus, it means painted,. With
Theophilus, Ad Autolycum, christon is connected with a ship (caulked), a
house & a tower [whitewashed]. After that, the verb chiein then becomes
associated with athletes & ornaments, finally ending up with christians
being anointed with the oil of god.

In Lev. 21:10-12, the allusion to christon [anointing oil] is used
during the consecration of the high priest, & with Dan 9:26 [LXX], it
speaks of the future destruction of the city & the holy place meta tou
christou. The latter may mean with what was anointed rather than the
anointed one. As has been pointed out, the term christos, when applied
to people, & its variants, are only found in the early Hebrew Bible as
well as christian writings.
In the OT, anointed ones may be priests, kings, or self appointed
prophets. All the following passages are from the LXX.
The anointed priest, found in Lev 4:3,5,16 [christos] & in 6:15
[participle kechrismenos]. The high priest is meant, just as in Lev
4:21:10:12, the priest...on whose heads the anointing oil has been
poured. [cf. Num 35:25]
At god's command, Moses anoints Arron & his sons, in perpetuity.
Num 3:3 speaks of anointed priests, in the plural (LXX eleimmenoi), cf.
2 Macc 1:10 refers to Aristobulus `who is of the family of the anointed
priests ' (LXX christon). In this instance, anointing would mean
consecration as well as appointment. This is attested to by parallel
expressions.
One can state that here, it is the Lord that does the anointing. Where
prophets are concerned, my anointed ones occurs with parallels that
speak of the patriarchs, so the concept is neither novel, or expressly
christian.

The word is found 531 times in the NT, often associated with the name
Jesus as in Jesus christ, or Christ Jesus. In several to many times,
the term christos functions as a second name, & can not be ethically
associated with the term, messiah. Of the 531 instances of the name,
270 are found in the Pauline letters, 113 in the Duetro-pauline
letters. It shows up only 35 times in the gospels, & never in the Q
sources, supposedly the common source for Mark.