Psalms 89:20 — Word Study
WLCמָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קָדְשִׁ֣י מְשַׁחְתִּֽיו׃
BSAthenʼâz to speakdâbar visionchâzôwn piouschâçîyd to sayʼâmar be likeshâvâh helperʻêzer uponʻal mighty mangibbôwr to exaltrûwm youthbâchûwr Amawʻam
| Greek | English | Parsing |
|---|---|---|
| מָ֭צָאתִי | I have found | Verb, Qal, perfect first person common singular |
| דָּוִ֣ד | David | Noun proper masculine |
| עַבְדִּ֑י | servant my | Noun common masculine singular construct, suffix |
| בְּשֶׁ֖מֶן | with [the] oil of | Preposition, noun common masculine singular construct |
| קָדְשִׁ֣י | holiness my | Noun common masculine singular construct, suffix |
| מְשַׁחְתִּֽיו׃ | I have anointed him | Verb qal perfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have found My servant David; with My sacred oil I have anointed him. |
| KJV | I have found David my servant; with my holy oil have I anointed him: |
| ASV | I have found David my servant; With my holy oil have I anointed him: |
| YLT | I have found David My servant, With My holy oil I have anointed him. |
| WEB | I have found David, my servant. I have anointed him with my holy oil, |
| BBE | I have made discovery of David my servant; I have put my holy oil on his head. |
Where they part company is מָ֭צָאתִי — see How Translations Differ.
One main verb, two phrases hanging off it. The structure highlights God's direct action in choosing and anointing David.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָז
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 89:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Covenant with Davidgenerated
Psalms 89:20 is a declaration from God regarding His servant David, highlighting His choice and the anointing that sets David apart for leadership. This passage emphasizes God's commitment to David and his lineage, which is further explored in the surrounding verses that discuss God's support and the promise of protection against adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 16:1–12 | Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.” |
| 2 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
| 3 | John 3:34 | For the One whom God has sent speaks the words of God, for God gives the Spirit without limit. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מָ֭צָאתִי, Ma.tza.tigenerated
The verb מָצָא (matsa') means to find or attain something, whether it is a person, object, or condition. The parsing indicates it is a perfect tense verb in the first person, meaning God Himself has actively found David, emphasizing the personal nature of this selection.
This word encompasses a range of actions, including discovering something lost or encountering someone significant. In this context, it highlights God's intentional choice of David as His servant.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
One finite verb governs the whole verse — מָ֭צָאתִי, I have found — with two phrases hanging off it: a noun phrase identifying David and a prepositional phrase describing the oil used in anointing. The structure emphasizes God's direct action in choosing David.
The noun phrases עַבְדִּי (My servant) and בְּשֶׁ֖מֶן קָדְשִׁ֣י (with My sacred oil) provide essential details about the relationship and the means of David's consecration.
Septuagint Backgroundgenerated
The Septuagint translates מָצָא with ἐλάλησας, suggesting a broader interpretation of finding that may include speaking or declaring. This choice indicates a shift from a simple finding to a proclamation of David's significance.
The Greek word choice reflects a different nuance, emphasizing God's declaration of David's role rather than merely the act of finding him.
In plain words — the whole versegenerated
Psalms 89:20 shows God declaring that He has found David, His servant, and anointed him with sacred oil. This act signifies God's choice and sets David apart for leadership, highlighting the special relationship between God and David.
Frequently Asked Questionsgenerated
It signifies God's intentional choice of David as His servant, indicating a special relationship and purpose.
Anointing with oil symbolizes consecration and empowerment for a special role, such as leadership or kingship.
This verse is a declaration of God's commitment to David, affirming His choice and the promise of support throughout David's reign.
David is a central figure in the Old Testament, known as the second king of Israel and an ancestor of Jesus, representing God's chosen leader.
Reflection Questionsgenerated
- How can I recognize God's choices in my own life?
- In what ways can I serve faithfully, like David?
- What does it mean to be anointed or set apart for a purpose today?
- How can I support leaders in my community as God supported David?
The early church on this verse — how the Fathers read it
Early commentators, including Augustine of Hippo, reference this verse to discuss God's choice of David and its implications for leadership.
"I have found David My servant:" that David from David's seed: "with My holy oil have I anointed Him" [Psalms 89:20]: for it is said of Him, "God, even Your God,Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; [See comments on Psalms 89:3], and his "finding" him does not
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have found: this is spoken of God figuratively after the manner of men, to imply the great scarcity of such persons, and the difficulty of finding them out. With my holy oil; both. with material oil, , and with the gifts and graces of my Holy Spirit, which are oft signified by oil or unction, as , compared with ,27.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:20 I have found David my servant; with my holy oil have I anointed him:Ver. 20. I have found David] The Father seeketh such as worship him in spirit and in truth, John 4:23. The whole Trinity agreed upon Christ for a mediator. With my holy oil have I anointed him] How Christ was appointed and anointed to the mediatorship.
Read John Trapp on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. I have found David my servant] This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; see the parallel places in the margin. Here the psalmist begins to reason with God relative to David, his posterity, and the perpetuity of his kingdom; which promises appear now to have utterly failed, as the throne had been overturned, and all the people carried into captivity. But all these things may have reference to Christ and his kingdom; for we are assured that David was a type of the Messiah.
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges20. I have found] Sought out and provided. Cp. 1 Samuel 13:14; 1 Samuel 16:1; Acts 13:22. David my servant] See on Psalms 78:70, and cp. 2 Samuel 3:18; 2 Samuel 7:5; 2 Samuel 7:8. have I anointed him] 1 Samuel 16:1; 1 Samuel 16:12 f.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleI have found David my servant - That is, I found him among the sheepfolds; in humble life.
Read Albert Barnes on Psalms 89 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Anointed him—The consecration of David with holy oil, by an acknowledged prophet of God, placed his title to the throne beyond all question. This was in accordance with the theocracy, and to this the people bowed.
Read Daniel Denison Whedon on Psalms 89 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I have found My servant David; with My sacred oil I have anointed him.
I have found David, my servant. I have anointed him with my holy oil,
I have found My servant David; with My sacred oil I have anointed him.
I have discovered David, my servant. With my holy oil I have anointed him as king.
Tyndale line
I have found David my servant; with my holy oil have I anointed him:
I have found David my servant; With my holy oil have I anointed him:
I have found David my servant; with my holy oil have I anointed him:
I have found David my servant; with my holy oil have I anointed him:
I haue found Dauid my seruant: with mine holy oyle haue I anoynted him.
Strictly literal
I have found David my servant; with my holy oil have I anointed him:
I have found David My servant, With My holy oil I have anointed him.
I have found My servant David, || With My holy oil I have anointed him.
(89:21) I have found David my servant; with my holy oil have I anointed him;
I have chosen David my servant; with my holy oil have I anointed him.
Simplified
I have selected David my servant, and I have anointed him with the oil of my holiness.
I have made discovery of David my servant; I have put my holy oil on his head.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'I have found My servant David; with My sacred oil I have anointed him.' The Septuagint agrees with the Masoretic Text in meaning, as all six words correspond, although the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (4Q98g) do not provide a direct match for this verse, as they contain only fragments and have several words partly restored and supplied by an editor, indicating a significant deviation from the wording found in the Masoretic Text.
מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קָדְשִׁ֣י מְשַׁחְתִּֽיו׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[בחזון] [לבחרי׳כ] תאמר שת עוזר [על] גבור [הרימותי] בחר מן עמ
4 words on the leather — 3 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 89:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
HNpm — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
HVqp1cs/Sp3ms — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms