Exodus 25:6 — Word Study
WLCשֶׁ֖מֶן לַמָּאֹ֑ר בְּשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃
BSAolive oilshemen [for the lamps, to burn] for the lightmâʼôwr [happiness, cheerfulness] spicesbesem [sweet perfumes, fragrant aromas] for the anointingmishchâh [consecrated, holy] oilshemen [olive oil, ointment] and for the fragrantçam [sweet, pleasing] incenseqᵉṭôreth [a pleasing aroma to God]
| Greek | English | Parsing |
|---|---|---|
| שֶׁ֖מֶן | oil | Noun common, masculine singular absolute |
| לַמָּאֹ֑ר | for the light | Preposition, noun common masculine singular absolute |
| בְּשָׂמִים֙ | spices | Noun common, masculine plural absolute |
| לְשֶׁ֣מֶן | for [the] oil of | Preposition, noun common masculine singular construct |
| הַמִּשְׁחָ֔ה | the anointing | Particle, noun common feminine singular absolute |
| וְלִקְטֹ֖רֶת | and for [the] incense of | Conjunction, preposition, noun common feminine singular construct |
| הַסַּמִּֽים׃ | the perfume | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | olive oil for the light; spices for the anointing oil and for the fragrant incense; |
| KJV | Oil for the light, spices for anointing oil, and for sweet incense, |
| ASV | oil for the light, spices for the anointing oil, and for the sweet incense, |
| YLT | oil for the light, spices for the anointing oil, and for the perfume of the spices, |
| WEB | oil for the light, spices for the anointing oil and for the sweet incense, |
| BBE | Oil for the light, spices for the sweet-smelling oil, sweet perfumes for burning; |
Where they part company is בְּשָׂמִים — see How Translations Differ.
The structure consists of a main clause followed by several phrases detailing the purpose and types of materials, creating a clear list of items for worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Exodus 25:6
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 — Instructions for the Tabernaclegenerated
Exodus 25:6 is part of the detailed instructions given to Moses regarding the construction of the Tabernacle. This verse specifies the materials that are to be used for the sacred services, highlighting the significance of olive oil, spices, and incense in the worship of God. These elements were essential for maintaining the light and for the anointing of priests, reflecting the holiness required in approaching God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 25:37 | Make seven lamps and set them up on the lampstand so that they illuminate the area in front of it. |
| 2 | Exodus 27:20 | And you are to command the Israelites to bring you pure oil of pressed olives for the light, to keep the lamps burning continually. |
| 3 | Exodus 40:24–25 | He also placed the lampstand in the Tent of Meeting opposite the table on the south side of the tabernacle |
| 4 | Exodus 30:23–38 | “Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שֶׁמֶן, She.mengenerated
The word שֶׁ֫מֶן (shemen) refers specifically to oil, particularly olive oil, which was highly valued in ancient Israel. Its parsing as a masculine singular noun indicates it is a common term used in various contexts, often symbolizing richness, anointing, and healing. The lexicons highlight its role in rituals and medicinal practices, making it integral to the sacred duties described in this verse.
In this verse, olive oil is not just a physical substance; it represents the light that illuminates and brings joy. The additional meanings associated with this word connect it to the divine provision and presence among the people.
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
The main clause of the verse outlines the items needed for the Tabernacle: שֶׁ֖מֶן (oil) and בְּשָׂמִים (spices), with additional phrases providing details about their purpose. The structure emphasizes the importance of each item in the context of worship.
The finite verbs are implied in the context of providing materials, creating a list-like structure that conveys the essential components for the Tabernacle's service.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but the absence of a corresponding Greek text indicates a potential difference in emphasis or interpretation. The Hebrew terms carry significant ritual connotations that may not have been fully captured in the Greek rendering.
This lack of a direct translation suggests that the Greek translators may have viewed the Hebrew terms as culturally specific, emphasizing the distinctiveness of the Hebrew worship practices.
In plain words — the whole versegenerated
Exodus 25:6 lists the materials needed for the Tabernacle: olive oil for the light, spices for the anointing oil, and fragrant incense. These elements are vital for worship and signify God's presence among His people.
Frequently Asked Questionsgenerated
Olive oil represents light and is essential for keeping the lamps burning in the Tabernacle, symbolizing God's presence and joy.
Spices are used to create a fragrant anointing oil, which is consecrated for holy purposes, signifying the setting apart of individuals for God's service.
The incense represents a pleasing aroma to God, symbolizing the prayers and worship of the people ascending to Him.
These materials highlight the importance of beauty and care in worship, as they are chosen for their richness and significance in approaching God.
Reflection Questionsgenerated
- How can I incorporate elements of beauty and richness in my own worship practices?
- What does the use of oil and spices in worship teach us about God's desire for our offerings?
- In what ways can I ensure that my approach to God is marked by reverence and care?
- How can I be reminded of God's presence in my daily life, similar to the light provided by the oil in the Tabernacle?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 25:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOil for the light,.... For the light of the lamps in the candlestick: this was oil olive, as the Targum of Jonathan, and so Jarchi, see Exodus 27:20, spices for anointing oil; for the anointing of
Read John Gill on Exodus 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOil for the light, spices for anointing oil, and for sweet incense, Oil for the light - (see the note at Exodus 27:20.) Spices for anointing oil , [ bªsaamiym (H1314)] - fragrance as diffused by
Read Robert Jamieson on Exodus 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOil for the light; for the lamps or candlesticks, . Anointing oil, wherewith the priests, and the tabernacle, and the utensils thereof, were to be anointed. Sweet incense; Heb. incense of spices, or sweet odours; so called to distinguish it from the incense of the fat of sacrifices, which was burnt upon the altar.
Read Matthew Poole on Exodus 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 25:6 Oil for the light, spices for anointing oil, and for sweet incense,Ver. 6. Spices.] As cinnamon; which in Galen’ s time was very rare, and hard to be found but in princes’ storehouses. Antidit. Gal., lib. i.
Read John Trapp on Exodus 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Oil for the light.—It is assumed that the “sanctuary,” which is to be built (Exodus 25:8), will need to be lighted. Oil therefore is to be provided for the lighting. Later on (Exodus 27:20) it is laid down that the oil must be “pure olive oil beaten.” Spices for anointing oil.—Rather, for the anointing oil. Here, again, there is an assumption that anointing oil will be needed, and that spices will be a necessary ingredient in such oil. We find afterwards that the Tabernacle itself, all its vessels, and the priests appointed to serve in it, had to be consecrated by anointing (Exodus 29:7; Exodus 29:36; Exodus 30:26-30). The particular spices to be mixed with the “anointing oil” are…
Read Charles John Ellicott on Exodus 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Oil for the light] This they must have brought with them from Egypt, for they could not get any in the wilderness where there were no olives; but it is likely that this and some other directions refer more to what was to be done when in their fixed and settled residence, than while wandering in the wilderness. Spices] To make a confection for sweet incense, abounded in different parts of these countries.
Read AdamClarke on Exodus 25 →CambridgeThe Cambridge Bible for Schools and Colleges6. Oil and spices. For the reason of the verse being assigned to P3[199], see pp. 296, 328: cf. pp. 378 f., and xi f. [199] Secondary strata of P (see p. xii top; pp. 328f., 378).oil for the light] See on Exodus 27:20. spices for the anointing oil] Exodus 30:22 ff. and for the incense of fragrant powders] Exodus 30:34 ff.
Read Cambridge on Exodus 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Oil for the light — This, according to Exodus 27:20, was to be pure olive oil and beaten. Spices — Such as are more fully described in Exodus 30:22-25.
Read Daniel Denison Whedon on Exodus 25 →The verse in English, compared — 17 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
olive oil for the light; spices for the anointing oil and for the fragrant incense;
oil for the light, spices for the anointing oil and for the sweet incense,
olive oil for the light; spices for the anointing oil and for the fragrant incense;
oil for the light, spices for the anointing oil and for fragrant incense,
Tyndale line
Oil for the light, spices for anointing oil, and for sweet incense,
oil for the light, spices for the anointing oil, and for the sweet incense,
oil for the light, spices for the anointing oil, and for the sweet incense;
Oil for the light, spices for anointing oil, and for sweet incense,
Oyle for the light, spices for anoynting oyle, and for the perfume of sweete sauour,
Strictly literal
oil for the light; spices for the anointing oil, and for the incense of fragrant drugs;
oil for the light, spices for the anointing oil, and for the perfume of the spices,
oil for the light, spices for the anointing oil, and for the incense of the spices,
Oil for lighting, spices for the anointing oil, and for the incense of spices,
oil for the sanctuary lamps; spices for the anointing oil and the fragrant incense;
From the Latin
Oil to make lights: spices for ointment, and for sweetsmelling incense:
Simplified
olive oil for the lamps; spices for the olive oil used in anointing and for the fragrant incense;
Oil for the light, spices for the sweet-smelling oil, sweet perfumes for burning;
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 provides the primary wording for this verse. The Samaritan Pentateuch differs in three words, replacing לַמָּאֹ֑ר with מאור (lamp) and changing prepositions and terms for heavens, suggesting variations in understanding the items' roles in worship.
שֶׁ֖מֶן לַמָּאֹ֑ר בְּשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃
6 of the 7 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.
ושׁמן למאור ובשׁמים לשׁמן המשׁחה ולקטרת הסמים
3 words differ from the Masoretic Text: מאור (lamp), ב (in), שׁמים (heavens)
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 Exodus 25:6
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.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
בֹּ֫שֶׂם (besem) refers to spice, specifically balsam and the balsam tree, with connotations of fragrance and sweet odor. The word is built from a root related to scent and encompasses meanings like perfume and spicery. It appears in contexts discussing pleasant aromas.
בֹּ֫שֶׂם n.m. spice, balsam, balsam-tree
base
H1314 בֹּ֫שֶׂם spice, balsam, balsam-tree
1314 besem beh'-sem
or bosem {bo'-sem}; from the same as 1313; fragrance; by
implication, spicery; also the balsam plant:--smell, spice,
sweet (odour).
see HEBREW for 01313
בֶּ֫שֶׂם (be.sem) — spice.
1) spice, balsam, balsam tree, perfume
2) (TWOT) sweet, sweet smell, sweet odour
N-mp — Noun common · masculine plural absoluteHNcmpa
Spices
Aromatic substances, of which several are named in Ex. 30. They were used in the sacred anointing oil (Ex. 25:6; 35:8; 1 Chr. 9:29), and in embalming the dead (2 Chr. 16:14; Luke 23:56; 24:1; John 19:39, 40). Spices were stored by Hezekiah in his treasure-house (2 Kings 20:13; Isa. 39:2).
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)
Prep | N-ms — 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…
מִשְׁחָה (mishchah) refers to an ointment or an anointing, often associated with consecration. It can denote both the act of anointing and a consecrated portion, as seen in Numbers 18:8. The word is derived from a root meaning 'to anoint' and encompasses the idea of a gift given during consecration.
ref
H4888a מִשְׁחָה . ointment
. consecrated portion
H4888b מָשְׁחָה consecrated portion
4888 mishchah meesh-khaw'
or moshchah {mosh-khaw'}; from 4886; unction (the act); by
implication, a consecratory gift:--(to be) anointed(-ing),
ointment.
see HEBREW for 04886
מִשְׁחָה (mish.chah) — anointing.
1) ointment (used to consecrate by anointing)
2) anointing portion
מָשְׁחָה (mash.chah) — consecrated portion.
consecrated portion, portion
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
a-noint'-ing: A distinction was made by the ancient Hebrews between anointing with oil in private use, as in making one's toilet (cukh), and anointing as a religious rite (mashach).
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 (Ru 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 (Ps 104:15).
(2) The practice was in vogue before David's time, and traces of it may be found throughout the Old Testament (see De 28:40;
in Holy Scripture, is either, I. Material--with oil--or II. Spiritual--with the Holy Ghost. I. MATERIAL.-- Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psal 23:5 Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, (1 Kings 19:16) and were called messiahs, or anointed. (
Was a custom in general use among the Hebrews and other oriental nations, and its omission was one sign of mourning, Isa 61:3. They anointed the hair, head, and beard, Ps 104:15 133:2. At their feasts and rejoicings they anointed the whole body; but sometimes only the head or feet, Ps 23:5 Mt 6:17 Joh 12:3. It was a customary mark of respect to guests, Lu 7:38,46. The use of oil upon the skin was thought to be conducive to health. Anointing was then used, and is still, medicinally, Mr 6:13
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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…
סַם (sam) refers to a spice, specifically one used in incense. The word is derived from an unused root that conveys the idea of a sweet aroma. It is consistently defined across entries, focusing on its aromatic qualities.
[סַם] 16 n.m. spice, used in incense
base
H5561 [סַם] spice, used in incense
5561 cam sam
from an unused root meaning to smell sweet; an aroma:--
sweet (spice).
סַם (sam) — spice.
1) spice
1a) a spice used in incense
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa