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問題: 抹油
抹油是什麼意思
問題類別: 基督教教義
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發問者: 以便以謝
發問日期: 2007/11/05
目前狀態: 已有人解答
最後回答日期 2014/03/08
本篇資料庫ID 514
本題關鍵字:
抹油
油
恩膏
禮儀
醫治
膏抹
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大家的解答:
Anointing 抹油
a-noint′ing: A distinction was made by the ancient Hebrews between anointing with oil in private use, as in making ones toilet (סוּך, ṣūkh), and anointing as a religious rite (משׁח, māshaḥ).
1. Ordinary Use
(1) As regards its secular or ordinary use, the native olive oil, alone or mixed with perfumes, was commonly used for toilet purposes, the very poor naturally reserving it for special occasions only (Rth_3:3). The fierce protracted heat and biting lime dust of Palestine made the oil very soothing to the skin, and it was applied freely to exposed parts of the body, especially to the face (Psa_104:15).
(2) The practice was in vogue before Davids time, and traces of it may be found throughout the Old Testament (see Deu_28:40; Rth_3:3; 2Sa_12:20; 2Sa_14:2; 2Ch_28:15; Eze_16:9; Mic_6:15; Dan_10:3) and in the New Testament (Mat_6:17, etc.). Indeed it seems to have been a part of the daily toilet throughout the East.
(3) To abstain from it was one token of mourning (2Sa_14:2; compare Mat_6:17), and to resume it a sign that the mourning was ended (2Sa_12:20; 2Sa_14:2; Dan_10:3; Judith 10:3). It often accompanied the bath (Rth_3:3; 2Sa_12:20; Eze_16:9; Susanna 17), and was a customary part of the preparation for a feast (Ecc_9:8; Psa_23:5). One way of showing honor to a guest was to anoint his head with oil (Psa_23:5; Luk_7:46); a rarer and more striking way was to anoint his feet (Luk_7:38). In Jam_5:14, we have an instance of anointing with oil for medicinal purposes, for which see OIL.
2. Religious Use
Anointing as a religious rite was practiced throughout the ancient East in application both to persons and to things.
(1) It was observed in Canaan long before the Hebrew conquest, and, accordingly, Weinel (Stades Zeitschrift, XVIII, 50ff) holds that, as the use of oil for general purposes in Israel was an agricultural custom borrowed from the Canaanites, so the anointing with sacred oil was an outgrowth from its regular use for toilet purposes. It seems more in accordance with the known facts of the case and the terms used in description to accept the view set forth by Robertson Smith (Religion of the Semites, 2nd ed., 233, 383ff; compare Wellhausen, Reste des arabischen Heidenthums, 2nd ed., 125ff) and to believe that the ṣūkh or use of oil for toilet purposes, was of agricultural and secular origin, and that the use of oil for sacred purposes, māshaḥ, was in origin nomadic and sacrificial. Robertson Smith finds the origin of the sacred anointing in the very ancient custom of smearing the sacred fat on the altar (maccēbhāh), and claims, rightly it would seem, that from the first there was a distinct and consistent usage, distinguishing the two terms as above.
(2) The primary meaning of māshaḥ in Hebrew, which is borne out by the Arabic, seems to have been “to daub” or “smear.” It is used of painting a ceiling in Jer_22:14, of anointing a shield in Isa_21:5, and is, accordingly, consistently applied to sacred furniture, like the altar, in Exo_29:36 and Dan_9:24, and to the sacred pillar in Gen_31:13 : “where thou anointedst a pillar.”
(3) The most significant uses of māshaḥ, however, are found in its application, not to sacred things, but to certain sacred persons. The oldest and most sacred of these, it would seem, was the anointing of the king, by pouring oil upon his head at his coronation, a ceremony regarded as sacred from the earliest times, and observed religiously not in Israel only, but in Egypt and elsewhere (see Jdg_9:8, Jdg_9:15; 1Sa_9:16; 1Sa_10:1; 2Sa_19:10; 1Ki_1:39, 1Ki_1:45; 2Ki_9:3, 2Ki_9:6; 2Ki_11:12). Indeed such anointing appears to have been reserved exclusively for the king in the earliest times, which accounts for the fact that “the Lords anointed” became a synonym for “king” (see 1Sa_12:3, 1Sa_12:5; 1Sa_26:11; 2Sa_1:14; Psa_20:6). It is thought by some that the practice originated in Egypt, and it is known to have been observed as a rite in Canaan at a very early day. Tell el-Amarna Letters 37 records the anointing of a king.
(4) Among the Hebrews it was believed not only that it effected a transference to the anointed one of something of the holiness and virtue of the deity in whose name and by whose representative the rite was performed, but also that it imparted a special endowment of the spirit of Yahweh (compare 1Sa_16:13; Isa_61:1). Hence the profound reverence for the king as a sacred personage, “the anointed” (Hebrew, meshīaḥ YHWH), which passed over into our language through the Greek Christos, and appears as “Christ”.
(5) In what is known today as the Priestly Code, the high priest is spoken of as “anointed” (Exo_29:7; Lev_4:3; Lev_8:12), and, in passages regarded by some as later additions to the Priestly Code, other priests also are thus spoken of (Exo_30:30; Exo_40:13-15). Elijah was told to anoint Elisha as a prophet (1Ki_19:16), but seems never to have done so. 1Ki_19:16 gives us the only recorded instance of such a thing as the anointing of a prophet. Isa_61:1 is purely metaphorical (compare Dillmann on Lev_8:12-14 with ICC on Num_3:3; see also Nowack, Lehrbuch der hebraischen Archaologie, II, 124).
Literature
Jewish Encyclopedia, article “Anointing”; BJ, IV, ix, 10, DB, article “Anointing,” etc.
參考資料: ISBE
參考連結: null
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發表人: 孟子牧師
回答日期 : 2007/11/06
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抹油在聖經上有以下的意義：
1.衛生上：油膏可保養皮膚和頭髮，也有香味的作用（得3:3；代下28:14-15；摩6:6；傳9:8；歌1:3; 4:10；太6:17；路7:36-46；約12:3）；當人悲哀、憂傷或悔罪時，為了表示心裡的狀態及貧窮，他們就會暫時不使用油膏塗在身上（撒下12:15-20; 14:1-2；但10:2-3）。
2.醫療上：油膏也被使用來治療和照顧病人或受傷的人（賽1:6；耶8:22；路10:30- 34；可6:13；雅5:14-15；啟3:18）。
3.屍體上：油膏被塗抹在屍體上，來表達對死人的尊敬，讓過世的人有尊嚴的被安葬，也能達到防腐的功能（創50:2-3,26；太26:12；可14:8; 16:1；路23:55-56；約19:38-40）。
天主教將抹油視為聖禮之一
引用的經文依據是雅各書五章14節
--你們中間有病了的呢，他就該請教會的長老來；他們可以奉主的名用油抹他，為他禱告。
願上帝祝福您！
參考資料: 普愛民牧師--何謂恩膏
參考連結: null
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發表人: 楓
回答日期 : 2007/11/06
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“你們中間有病了的呢？他就該請教會的長老來。他們可以奉主的名用油抹他，為他禱告。”（雅五14）
雅各囑咐奉主的名用油抹病人，引起了爭議。有些人推論雅各所謂用油抹病人就是用藥，奉主的名膏抹病人即拿油替他擦一擦。但是，這種處方既然可治百病，那必然具有奇妙的效力。我們來看看聖經所指“膏抹”和“油”二詞，究竟是什麼意思。
東方人沐浴後用油擦身是種習慣；特別在炎熱的氣候?尤有爽身之效。但是，我們也知道那些蒙神特別呼召的人用油來膏抹，是作為分別為聖的表徵和領受為服事所需的恩典。祭司和會幕經油膏抹後成為“至聖”（出卅22~32）。聖經每逢說到用油抹，永遠象徵聖潔和成聖。我們在聖經?找不到拿油當藥用的證據。
抹油與疾病連在一起，只提過一次，其地位顯然是作為宗教禮儀而非醫藥之用。我們在馬可福音六13讀到十二門徒“趕出許多的鬼，用油抹了許多病人，治好他們”。在這兒，醫病和趕鬼處于平行地位，二者同具奇妙能力的功效。耶穌將門徒兩個兩個差遣出去時，交給他們的就是這樣的使命：“給他們權柄，能趕逐汙鬼，並醫治各樣的病症。”（太十1）他們醫病和趕鬼所憑的都是同樣的能力。
且來觀察一下，十二門徒用油有什麼預表？在舊約，油是聖靈恩賜的象徵：“主耶和華的靈在我身上，因為耶和華用膏膏我。”（賽六十一1）新約說到耶穌：“神怎樣以聖靈和能力膏拿撒勒人耶穌，這都是你們知道的。”（徒十38）又提到信徒，“你們從那聖者受了恩膏”（約壹二20）。人們有時需要一個看得見的異象，不但要引起其官能的興趣，同時協助支持他的信心，使他領悟屬靈的意義。因此，抹油應該是預表聖靈運行，叫病人得醫治。
那麼，我們有需要抹油以及信心的祈禱嗎？神的話語對此有藥方！為了遵守神的話語，那許多祈求醫治的人接受抹油，他們認為既屬必須，就不值得誇耀；重要的是，他們藉此表示自己甘願在凡事上順服神的話語。不過，主所作的最後應許，隨著醫病恩賜而設立的是按手，而不是抹油（可十六18）。保羅為提摩太行割禮，是要他只要不叫福音的自由受損，盡可遵守舊約所吩咐的。作為耶路撒冷教會之首的雅各，同樣力持忠心維護祖宗的條規，將聖靈的體系繼續發揚。我們同時應該注意，在病人和抹油的長老之間的交通，不但是醫病，同時成為聖靈偉大信德的確證，而更加堅定他們的信心。
“我耶和華是醫治你的。”（出十五26）── 慕安得烈《屬天的醫治》
參考資料:
參考連結: http://
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發表人: 寶同
回答日期 : 2014/03/08
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