3. In Mk 14* Jesus says of the gracious act of Mary of Bethany in anointing Him at the feast, ' Slie hath anointed (iJ-vpl^a fr. ixipov = ' ointment ' ; probably akin to /jiijpf>a= ' myrrh ') my body afore- hand for the burying' (ef. Jn 12'). And in Mk 16' we read how Mary Magdalene and tlie other women went to the sepulchre to anoint {d\el<pw) the dead body of the Saviour (cf. Lk 23=", Jn 19»«). This application of ointments and spices (cf. Lk 24') was an expression of reverence and affection for the departed, and may be compared with the modern custom of surrounding the beloved dead with fragrant and beautiful flowers. These un- guents were not used for the purpose of embalming the dead, as among the Egyptians, but were only outwardly applied, and did not prevent decomposi- tion (cf. Jn IP").
i. When Jesus in the synagogue at Nazareth read from Is 61 the prophetic words, 'The Spirit of the Lord is upon me, because he anointed (xp'w) nie to preach good tidings to the poor . . .' (Lk 4'*), and went on to say, after closing the book, ' To- day hath this scripture been fulfilled in your ears' (v.^'), He definitely claimed to be set apart to the Messianic calling. In the OT anointing was the symbol of consecration alike in the case of prophet (i K 19"=), priest (Lv 8'=), and king (1 S 10'). And in the case of Jesus, who to His people is at once prophet, priest, and king, a spiritual anointing is distinctly affirmed by His Evangelists and Ajiostles as well as claimed by Himself (cf. Ac 4-' 10^", He 1'). The Hebrew word 'Messiah' (ovd from ntaa ' to anoint ') means ' the anointed one ' ; and of this word 'Christ' is the Greek equivalent (xpiffrfs, from x/>'w, 'to anoint,' being employed in LXX to render n-KJo).
5. In 1 Jn 2™ the Apostle writes, 'And ye have an anointing (xpIo-M") from the Holy One, and ye know all things' (so RV ; AV renders 'unction'). Again, in v." he says, ' And as for you, the anoint- ing {xplirna) which ye received of him abideth in you. . . . ' (here AV as well as K V gives ' anoint- ing'). That the 'Holy One' of this passage is Christ Himself, and that the ' anointing ' He dis- penses is the bestowal of the Holy Spirit, is held by nearly all commentators. Being Himself an- ointed with the Holy Ghost (Ac 10'*), the Christ has power to impart the same gift to His disciples. Indeed, the bestowal of this gift is constantly represented as His peculiar function (cf. Jn 15^"
16V. 13-15_ Ac 233).
LiTKRATURE.— H. B. Swete, E. P. Gould, A. F. Hort, and esp. E. H. Plumptre on Mk 613 ; also A. Plummer, and C. Watson on
1 J" --»■ J. C. Lambert.
ANSWERS.— See Question.s and Answers.
ANTIPAS.— See Herod, No. 2. ANTONIA (Tower of).— See Temple. ANXIETY.— See Care.
APOCALYPTIC LITERATURE.—
i. Name and Nature, ii. Origin and Historj'. iii. The Apocalypses.
1. The Etliiopic Enoch.
2. The Slavonic Enoch.
3. The Sibylline Oracles.
4. The Assumption of Moses.
5. Fourth Esdras.
6. The Syriac Baruch.
7. The Greek Baruch.
8. The Psalter of Solomon.
9. The Testaments of the XII Patriarchs.
10. The Book of Jubilees.
11. The Ascension of Isaiah.
12. The Histories of Adam and Eve.
13. The Apocalypse of Abraham.
14. The Apocalypse of Ellas.
15. The Apocalypse of Zephaniah.
16. Anonymous Apocalypse.
17. The Prayer of Joseph.
18. The Book of Eldad and Modad. iv. General Characteristics.
1. The Vision Form.
2. Dualism.
3. Symbolism.
4. Angelology.
6. The Unknown as subject-matter. a. Pseudonymity.
7. Optimism. v. Theological Ideas.
1. The Doctrine ol the two ^ons.
2. The Impending Crisis.
3. The Conception of God.
4. Complex Cosmology.
5. Arch-enemy of God.
6. Doctrine of Man.
7. Doctrine of Sin,
8. The coming Messiah.
9. The Resurrection.
10. The Judgment.
11. Punishment uf the Wicked.
12. The Reward of tlie Righteous.
13. The Renovation of the World.
14. Predestination.
vi. Contact with the New Testament.
1. Apocalyptic Forms in the New Testament.
2. Current Phraseology ; Son of Man, etc.
3. Quotations.
i. Name and Nature.— The term 'apocalypse' (dTTo/cdXi/i/'is from d-KOKoKvTrTui, to uncover) signifies in the first place the act of uncovering, and thus bringing into sight that which was before unseen, hence ' revelation.' It is predominantly a NT word. It occurs rather rarely in extra-biblical Greek, is used only once in the canonical portion of the LXX (1 S 203»), and thrice in Sirach (11" 22- 42' [4r^]). In the NT it is used to designate the disclosing or communicating of knowledge by direct Divine act. The gospel is an apocalypse to the nations (Lk 2^-, Ro 16=*- -"). St. Paul received it as an ajjocalypse (Gal 1'=). The manifestation of Jesus Christ in glory is an apocalypse (Gal 2=, 2 Co 12'- ', 2 Th 1', 1 Pl'-'3 4'3).
An apocalypse is thus primarily the act of revela- tion ; in the second place it is the subject-matter revealed ; and in the third place a book or literary production which gives an account of re\elation, whether real or alleged (e.g. 'Tlic Apocalypse of St. John the Divine'). As a ni.ntri- ,,f lii-l..ry, the form in which the revelation ]iiii|inii . i.. .unie is of the utmost importance in ilctn mliiiii- i he ques- tion whether a writing shoul. I !»' ,;ill,'(l .111 apoca- lypse or not. In grii.ra], iIm- lorm is like the drawing of the veil liom I,. i,,ic .a picture, the result of which action pn,, m^, h. the eyeadehmte image. All impartin- of Diviin; tiutli is revela- tion; but it is not all given in the apocalyptic form, i.e. it does not all come in grand imagery, as if portrayed on canvas or enacted in scenic repre-