8-18-2012 False Anointing Oil Lord, I had hand-written the dream on a pad of paper this morning.

I will refer to it to ensure I don‘t miss any of the details. As you know, a few years ago, I began to learn about anointing with oil. My rudimentary training was to use olive oil and say a prayer, what prayer, I cannot remember, but it may have been a catholic prayer or it may have not. I obtained a vile of olive oil out of the kitchen cabinet and went around oiling my home. My intent was to do what I could in the natural to protect me and my family (in the spiritual) from the enemy. I remember anointing all of my kids, myself, and even my husband (in spite of his objections). I suppose about a year later, I had seen that Perry Stone was advertising anointing oil on his site so I bought one vial. It promised great things, as it was mixed in accordance to what was written in the Bible – what a marketing ploy. I received the oil and I anointed myself with it. It smelled of cinnamon and it had the appearance of being gritty. I thought it odd. When my feet began to be sore, I anointed them as well. My feet progressed and worsened. As you know, the anointing of my home with olive oil did nothing to stop the enemy, also my anointing my children did nothing to stop the enemy from pestering them, nor did my husband become immune to the spiritual effects from the world. I remember anointing myself with the oil from Perry Stone the first time, to realize that a blackness of air was close by. It didn‘t seem bothered at all by the oil. I later downloaded a book from the internet about anointing with oil. I‘ve forgotten what the woman author wrote. Sometime later I read in the bible that the oil for anointing was a golden color (Zech 4:12). The oil from Perry Stone was red. I dumped the muddy mixture in the toilet and flushed it. I realized the blackness of air again. Recently I learned that the anointing oil is a symbol of the anointing of the Holy Spirit. The idea is for the elders to anoint the sick with oil then ask the Holy Spirit to heal the person being prayed for. I understand this. The Dream I had been in prayer much of the day yesterday. Last night, I had a dream that a huge green wine bottle poured out white wine on the floor to the right, and in the wine were balls. There were basketballs, soccer balls, baseballs, and golfballs in the wine. Wine is of the spirit, the spirit being poured out. White wine is not used to indicate the Holy Spirit, water is. Later in my dream, I met some male former co-worker friends from Kansas City. They were showing me the furniture they were selling at the expo. I was wearing a jacket that had a pattern on the exterior of it. OK, I understood that this dream is a pattern. I was pregnant. Somehow during the expo, the furniture was being sold, and somehow food was being served, one instance the food, in a box, was suspended in the middle of a rope; one end of the rope tied on one side of the showroom floor stage (elevated a level) to a peg, the second end tied to the other side of the showroom floor stage to a peg. I remember finding a woman. She had paints. I decided to play with her reddish paints (they were the red of Perry‘s oil). I painted the highlights on my body. When I was done, the woman came to me and scolded me. I looked in the mirror and I had painted or rather outlined, what looked to be the image of a skeleton with the paints, or the paints showed the skeleton highlights on my body. I know that the image of skeleton is that of a curse. I turned and went into the next room on the left, then turned right, and a baseball was placed on the top of the flat-end of a baseball bat. I looked, then the baseball turned into a spirit. A child was nearby, across the hall. I turned into the room on my right. She had found the paints and reached into the paint with to paint her doll. The paint changed her doll into a spirit, like the ball that turned into a spirit. I realized then that the paints were a curse. When I woke the next morning I understood that I must find the paints I had used. I prayed to God and he reminded me to look in my Kindle book. I did and found the book on anointing oils. I read the first few pages of it, and the preface said something about how the author had hit a home run (the baseball and bat). The pouring of the wine

bottle ―spirit‖ is God telling me that he is doing something (pouring out that spirit and stopping the games) for me on the spiritual side, but I need to do what I can to stop this from progressing in the natural. I must stop this before this is passed onto the generations to come. I deleted the book. I repented for using oil in this way. I looked up on the internet ―improper use of anointing oil‖. http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0002_0_01124.html ―According to the Talmud the anointing oil was compounded only once in Jewish history, by Moses (Ex. 30:31–33), and the supply made by him sufficed for the whole period from the anointing of Aaron and his sons until the residue was hidden away by Josiah. Anointing oil was therefore not used for the kings and high priests after Josiah, and it was one of the five appurtenances used in the First Temple but not in the Second.‖ Only Moses has the recipe for the anointing oil. God has not given the recipe to any other man. I include the entire entry from the web on Anointing Oil at the back of this prayer study. It didn‘t take me long to make the mental jump that when I used Perry‘s oil on myself, I was in fact using the ―red paint‖ on myself in my dream. I understood by using his oil, I actually opened myself to a curse. I prayed to the Lord if my understanding was correct and in my mind‘s eye, I could see a bell donging back and forth a resounding YES! I had learned from studying another area of the bible unrelated to this that men should bathe before the next night should they experience a nocturnal emission (Deut 23:10). I decided to bathe myself and pray the Holy Spirit to cleanse me on the inside out as I bathe. After I repented, I bathed and prayed the Holy Spirit cleanse me. In my mind‘s eye, clean water flowed down to cleanse me; then I saw an end of a beam coming out of my right eye. Matthew 7:5 ―Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye‖. The Holy Spirit removed the beam out of my eye, for I was blind to this. I am writing this to help you cast the mote out of your eye, my brothers and sisters. I did a long study on the Holy Spirit. Jesus gives us the Holy Spirit when we believe. You don‘t need to speak in tongues as evidence as baptism in the Holy Spirit. Jesus says he gives us the Holy Spirit; Jesus is the baptizer of the Holy Spirit. Matthew 3:11 ―I (John) baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. Priests anoint. As our high priest, Jesus is the one who anoints us. We are not anointed until he anoints us. We can anoint, however, we should only anoint in accordance to scripture. We are told in James 5:14 ―Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15 And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven..‖ In addition, Mark 6:13 ―And they cast out many demons, and anointed with oil many that were sick, and healed them‖. I learned from reading ―Healing the Sick‖ by Charles and Frances Hunter that we can anoint those who are sick with oil in the name of the Lord and pray over them. The Holy Spirit is the one who does the healing. The oil is a type, a pattern, of the Holy Spirit. People and things were anointed with oil for a wide variety of purposes in the bible. Some of them include:        setting a person aside for God's service or for a special task God has for them, such as anointing priests and kings (Ex 29:7, Ex 29:21, Lev 8:12, Lev 21:10, Num 35:25, 1 Sam 10:1, 1 Sam 16:1, 2 kings 9:3, etc) setting something aside as holy for God (Ex 30:31, Ex 40:9) representing God's presence (Ex 35:8, Ex 37:29, Lev 21:12) representing atonement and forgiveness of sin (Lev 8:2) offerings to the Lord (Lev 8:26) representing God's blessing, provision and protection (Ps 23:5) representing joy and gladness (Ps 45:7, Heb 1:9)

  

the breaking off of yokes and enemy oppression (Is 10:27) deliverance or casting out of demons (Mark 6:13) healing those with sicknesses (James 5:14)

There are two types of oil. There is the oil that Moses was instructed to compound for specific use. There is the oil, for a different specific use, that can be used to represent the Holy Spirit. I began doing communion a few years ago with the Lord. When I learned that salt and oil was used when the priest offered the grain offering, I began adding a little salt and virgin olive oil on my yeast-free bread during communion, as a token of remembering the original covenant of salt (Lev 2:13, Num 18:19, 2 Chron 13:5) and the oil offered with the grain offering (Lev. 2). I prayed about this and in my mind‘s eye, the Lord breaks bread with me and dips the bread into a small bowl. I understood that the small bowl has the oil and salt; this is acceptable. Anointing the house with oil is a Catholic ritual and is not in the bible. Anointing my family is in the bible. I understand my anointing my own self for healing with Perry‘s Stone‘s oil is the equivalent of ―strange fire‖. Lev 10: 1-3―Aaron‘s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the Lord, contrary to his command. So fire came out from the presence of the Lord and consumed them, and they died before the Lord. Moses then said to Aaron, ―This is what the Lord spoke of when he said: ―‗Among those who approach me, I will be proved holy; in the sight of all the people I will be honored. ‘‖ In accordance to the Bible, I am the temple of the Holy Spirit. I realize that I dishonored the Lord by anointing myself with ―strange oil‖, which according to my dream, opened me to a curse. My jacket in the dream showed me that this is a pattern. The cords with the food between on the steps is that I must address this at a higher level, and implicates soul ties, also the image of the baseball and the bat in the other room is showing me another instance of false anointing (in the book); and the child anointing her baby doll with the ―red paint‖ is a double warning of generational. The bottle of white wine pouring out the ―balls‖ is a promise that the Lord will pour out this spirit and stop the ―games‖ from the enemy against us. The Prayer My prayer is as follows: Father, forgive me for anointing myself with and consuming strange oil. Forgive me for following the tradition of men by anointing my home with oil. Forgive me for anointing my family with oil when they were not sick. Forgive me for not following your directions on when to anoint with oil. Father, I ask you forgive my family (name each member of the immediate family) and my heritage (blood relatives and relatives by marriage including their children – those children that are natural born, by marriage, adopted, and in guardianship over – from the beginning of time to the end of the age) for anointing themselves and consuming strange oil as well. I ask you to forgive us (me, my family, and my heritage) of this because of Jesus. I claim Jesus for us as our deliverer, for he atoned for our sins on the cross at Calvary and he became a curse for us so that we would not have to suffer the consequences of the curse. Thank you for forgiving us. I receive your forgiveness for myself and for and on behalf of my family and my heritage. Thank you Jesus! Thank you Father! Thank you Holy Spirit! Lord, Jesus Christ is my high priest. He is able to save me, my family and my heritage, as we come to you God, through him. Jesus lives to intercede for us. Hebrews 7:24-25

24 but because Jesus lives forever, he has a permanent priesthood. 25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Jesus, you truly meet our need, for you are holy, blameless, pure, set apart from sinners, exalted above the Heavens. You sacrificed for our sins once and for all when you offeredyourself. Your sacrifice is perfect. 26 Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. 27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. 28 For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever. Lord, again, thank you for your forgiveness. Lord, I approach God‘s throne of grace with confidence, so that I and my family and heritage may receive mercy and find grace to help us in our time of need. I hold firmly to my faith in Jesus Christ, and I represent my family and my heritage as believers, we hold firmly to our faith in Jesus Christ. 1 Cor 6:7 ―But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.‖ Jesus, Holy Spirit, sanctify us and justify us; cleanse us. Thank you! Hebrews 4:14-16 14 Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. 15 For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are —yet he did not sin. 16 Let us then approach God‘s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need. Father, I realize that the use of false oil in your service opened me and my family and my heritage to curse. As you know, I and my family have been bombarded by the enemy. Lord, I ask for mercy and grace for me, and for each individual member of my family, and for each individual member of my heritage that we be completely absolved of this sin, as we are forgiven through Christ; I ask that all curses be stopped, as Jesus became our curse on the tree. And the Lord said: Is 55:10-10-13 10 As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, 11 so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it. I went outside and looked outside at the skies, the clouds, the feel and the sounds of summer. The sky winked at me. I returned inside then read… ―12 You will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands. 13 Instead of the thornbush will grow the juniper, and instead of briers the myrtle will grow. This will be for the Lord‘s renown, for an everlasting sign, that will endure forever.‖ Thank you Father, Son, and Holy Spirit for your word stopping this. In Jesus name I proclaim Glory to the Lord and his name!

ANOINTING ANOINTING. The anointing of persons and objects with oil was widespread in ancient Israel and its environment for both practical and symbolical reasons. Its most practical usage was cosmetic, and for medicinal purposes (see *Cosmetics). Aside from its cosmetic and therapeutic functions, anointment was an important component of ritual formularies. The anointment of vassals was not a mere ceremonial trapping: "As oil penetrates your flesh, so may they [the gods] make this curse enter into your flesh" (D.J. Wiseman, The Vassal-Treaties of Esarhaddon (1958), lines 622–4, p. 78; cf. Ps. 109:18; for the use of oil in the making of a covenant, see Hos. 12:2; see McCarthy in bibl.). The main role of symbolic anointment in the ancient Near East, however, was to solemnize formally an elevation in legal status: the manumission of a slave woman, the transfer of property, the betrothal of a bride, and the deputation of a vassal. Israel continued the Syrian and Anatolian practice of anointing the king (El Amarna Letter 51:4–9, see below). The consecration of a priest involved anointing, a practice attested at Emar in Central Syria in the thirteenth century B.C.E. The Bible also requires anointing for the rehabilitation of persons afflicted with certain skin diseases. The above cases indicate that in Israel symbolic unction took place in the cult but not in legal proceedings. The attribute mashi'aḥ ("anointed") came to designate the king and the high priest and, by extension, other divinely appointed functionaries who were not anointed at all, e.g., the prophets (I Kings 19:16b, 19b; Isa. 61:1), the patriarchs (Ps. 105:15), and even foreign kings (I Kings 19:15; Isa. 45:1; cf. II Kings 8:7). This figurative use of mshḥ is not a late development since it is already attested in Ugaritic (76:II, 22–23; cf. Ps. 89:21 and 25). Eventually it was applied to the messiah (the very word being taken from the Hebrew "anointed"). In Israel, anointment conferred upon the king the ru'aḥ YHWH ("the spirit of the Lord"), i.e., His support (I Sam. 16:13–14; 18:12), strength (Ps. 89:21–25), and wisdom (Isaiah 11:1–4; see *Messiah). The king absorbs divine attributes through unction. The anointment of the high priest served an entirely different function. It conferred neither ru'aḥ nor any other divine attribute. Moses, for example, transferred his powers (by hand-laying) upon a ru'aḥ-endowed Joshua (Num. 27:18–20), but when he transfers the high priest's authority from Aaron to his son Eleazar, these spiritual features are conspicuously absent (Num. 20:25 ff.). The high priest's anointment is otherwise designated by the verb kadesh (qaddesh; "to sanctify"). Indeed, the anointment "sanctifies" the high priest by removing him from the realm of the profane and empowering him to operate in the realm of the sacred, i.e., to handle the sancta, such as the oracle. The high priest was anointed in conjunction with the cult objects (Ex. 40:9– 15), and the latter practice is found in the oldest portions of the Bible (anointment of pillars, Gen. 28:18; 31:13; 35:14). The story of Solomon's anointment by the high priest Zadok (I Kings 1:39) leads us to the assumption that the royal unction is a derivative of the unction of the high priest. The story could not be an interpolation of the priestly editors, since the latter would by their own laws have condemned Zadok to death (by God) for the crime of anointing a zar, a non-priest (Ex. 30:33). On the contrary, this incident complements the image of the king in the historical narratives: since he may officiate at the sacred altar like a priest (e.g., I Kings 3:4; 8:63–64), why should he not be similarly anointed with the sacred oil? According to the priestly source, the sons of Aaron were anointed along with him. Though the word mashaḥ is used in Exodus (e.g., 40:15a), it means only that they received the sacred oil and implies nothing about the manner of its application. Indeed, the respective ceremonies differ sharply: the sons were sprinkled (hzh) after the sacrificial service (Ex. 29:21), whereas Aaron's head was doused (yẓk) separately, before the service (v. 7). Furthermore, whereas each succeeding high priest was anointed while his father was still in office (Lev. 6:15), the anointing of the first priests was never repeated; it was to be valid for their posterity (Ex. 40:15b). This concept is proven to be ancient, for it is found in the El-Amarna letters (51:4–9), where a vassal stakes his authority on his grandfather's anointment. The leper was anointed on the eighth and concluding day of his purification ritual, but the oil was not sacred. The "waving" and the sevenfold sprinkling of the oil "before the Lord" (Lev. 14:12, 16), even before it can be used on

the leper, are not rites of consecration but of purification; moreover, the indispensable verb mshḥ is tellingly absent. Perhaps even the "change of status" is operative: the ostracism of the erstwhile leper is ended, and he is free to reenter society. However, an apotropaic function may also be present. [Jacob Milgrom] In the Talmud According to the Talmud the anointing oil was compounded only once in Jewish history, by Moses (Ex. 30:31–33), and the supply made by him sufficed for the whole period from the anointing of Aaron and his sons until the residue was hidden away by Josiah. Anointing oil was therefore not used for the kings and high priests after Josiah, and it was one of the five appurtenances used in the First Temple but not in the Second. After the anointment of Aaron and his sons only high priests and the priest anointed for war (the appellation of the Talmud for the priest mentioned in Deut. 20:2 ff.; Mishnah Sotah 8:1) were anointed. Every high priest and "priest anointed for war" was anointed, the former even if he succeeded his father as high priest. On the other hand, from Solomon onward only kings of the Davidic dynasty whose succession was disputed or was in doubt were anointed (as was Jehu, see below). Where the succession was natural and undisputed no anointing took place. Thus Solomon was anointed on account of the rival claims of Adonijah (I Kings 1:39), Joash because of Athaliah (II Kings 11:12), and Jehoahaz because Jehoiakim was his senior by two years (II Kings 23:30). This anointing of David and his descendants was by oil poured from a horn. For Saul, the only non-Davidic king to be anointed with oil, a cruse was used (I Sam. 16:13) since "his kingdom was not a lasting one." The kings of the northern secessionist kingdom of Israel were not anointed with oil but with balsam, as was Jehoahaz of Judah since Josiah had hidden away the anointing oil. The statement that Jehu was anointed (with balsam) because of his dispute with Joram would appear to suggest that even in the case of the kings of Israel anointing took place only in the case of disputed succession but it would, of course, have applied to each usurping king and founder of a dynasty, though not to his descendants (cf. Ker. 5b with Hor. 11b). In the anointing of kings the whole head was covered with oil ("in the shape of a wreath") whereas in the case of priests it was "in the shape of a chi." What is meant by "the shape of a chi?… the shape of Greek X" (the printed texts have "a Greek kaph," probably because of the opposition to the sign of the cross). All the above data except where otherwise stated are to be found in Horayot 11b and 12a, and more compactly in the Jerusalem Talmud, Horayot 3:4, 47c. [Louis Isaac Rabinowitz] BIBLIOGRAPHY: E. Cothenet, in: dbi, supplément 6 (1960), 701–32; E. Kutsch, Salbung als Rechtsakt (BZAW, 87, 1963); K.R. Veenhof, in: BOR, 23 (1966), 308–13; J. Licht, in: EM, 5 (1968), 526–31; S. Paul, in: JNES, 28 (1969), 48–53; D.J. McCarthy, in: VT, 14 (1964), 215–21. ADD. BIBLIOGRAPHY: D. Fleming, The Installation of Baal's High Priestess at Emar (1992).

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