Exodus 30:23 — Word Study
WLCוְאַתָּ֣ה קַח־ לְךָ֮ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־ דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־ בֶּ֥שֶׂם מַחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־ בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם׃
BSATakelâqach the finestrôʼsh [choicest, principal] spicesbesem 500 shekelschâmêsh of liquiddᵉrôwr [flowing, pure] myrrhmôr [a bitter resin used in perfume and sacred oil] half [that amount]machătsîyth (250 shekels)chămishshîym of fragrantbesem [sweet] cinnamonqinnâmôwn [a fragrant bark used as a spice] 250 shekelschămishshîym of fragrantbesem [sweet, aromatic] caneqâneh [a type of reed or calamus]
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֣ה | and you | Conjunction, pronoun |
| קַח־ | take | Verb, Qal, imperative second person masculine singular |
| לְךָ֮ | for yourself | Preposition, suffix |
| בְּשָׂמִ֣ים | spices | Noun common, masculine plural absolute |
| רֹאשׁ֒ | [the] best | Noun common, masculine singular construct |
| מָר־ | myrrh of | Noun common, masculine singular construct |
| דְּרוֹר֙ | flowing | Noun common, masculine singular absolute |
| חֲמֵ֣שׁ | five | Adj |
| מֵא֔וֹת | hundred | |
| וְקִנְּמָן־ | and cinnamon of | Conjunction, noun common masculine singular construct |
| בֶּ֥שֶׂם | spice | Noun common, masculine singular absolute |
| מַחֲצִית֖וֹ | half its | Noun common feminine singular construct, suffix |
| חֲמִשִּׁ֣ים | fifty | Adj |
| וּמָאתָ֑יִם | and two hundred | Conjunction |
| וּקְנֵה־ | and cane of | Conjunction, noun common masculine singular construct |
| בֹ֖שֶׂם | spice | Noun common, masculine singular absolute |
| חֲמִשִּׁ֥ים | fifty | Adj |
| וּמָאתָֽיִם׃ | and two hundred | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, |
| KJV | Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, |
| ASV | Take thou also unto thee the chief spices: of flowing myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty, |
| YLT | 'And thou, take to thyself principal spices, wild honey five hundred [shekels]; and spice-cinnamon, the half of that, two hundred and fifty; and spice-cane two hundred and fifty; |
| WEB | “Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of fragrant cane, two hundred and fifty; |
| BBE | Take the best spices, five hundred shekels' weight of liquid myrrh, and of sweet cinnamon half as much, that is, two hundred and fifty shekels, and two hundred and fifty shekels of sweet calamus, |
Translations agree on the terminology for the spices, particularly מָר as myrrh.
The main command is followed by a detailed list of the spices and their quantities, emphasizing the importance of each ingredient.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectאַתָּה
verbלָקַח
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 30:23
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 Anointing Oilgenerated
Exodus 30:23 details God's command to Moses regarding the preparation of anointing oil, which was to include specific spices. This instruction is part of a broader set of laws concerning worship and the sanctuary, emphasizing the importance of purity and intentionality in offerings. The anointing oil was significant for consecrating priests and sacred objects, marking them as set apart for God's service.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 37:29 | He also made the sacred anointing oil and the pure, fragrant incense, the work of a perfumer. |
| 2 | Psalm 45:8 | All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad. |
| 3 | Proverbs 7:17 | I have perfumed my bed with myrrh, with aloes, and with cinnamon. |
| 4 | Song of Solomon 1:3–13 | |
| 5 | Song of Solomon 4:14 |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מָר־, mor-generated
The word מָר (mor) refers to myrrh, a bitter resin valued for its fragrance and use in sacred oil. It signifies a precious commodity in ancient Israel and is often associated with rituals and anointing.
In this context, myrrh is one of the key ingredients in the anointing oil, indicating its importance in the sacred practices of worship. The use of myrrh reflects both its aromatic qualities and its symbolic significance in setting apart the holy items.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term myrrh for מָר.
Sentence Structuregenerated
The sentence begins with the verb קַח, kach, meaning take, addressing Moses directly. This imperative form sets the tone for the command.
The structure lists the spices in a series, emphasizing the quantities and types, which are crucial for the preparation of the anointing oil. The use of conjunctions connects the various elements, creating a clear and organized instruction.
Septuagint Backgroundgenerated
The Septuagint translates מָר as σμύρνης, indicating a direct correspondence to myrrh, maintaining the aromatic and sacred qualities of the substance.
This choice reflects the understanding of myrrh's significance in both Hebrew and Greek traditions, emphasizing its role in sacred rituals.
In plain words — the whole versegenerated
Exodus 30:23 records God's command to Moses to take specific spices for making anointing oil. The ingredients include 500 shekels of liquid myrrh, 250 shekels of fragrant cinnamon, and 250 shekels of fragrant cane. These instructions highlight the care and detail involved in preparing sacred items for worship.
Frequently Asked Questionsgenerated
The spices are essential for creating a sacred anointing oil, which is used to consecrate priests and holy objects, emphasizing their importance in worship.
Myrrh is valued for its fragrance and is associated with sacred rituals, making it a critical component in the preparation of anointing oil.
This command is part of a larger set of instructions regarding worship and the sanctuary, highlighting the importance of purity and intentionality in offerings.
Other references include Psalm 45:8 and Song of Solomon 4:14, which also mention spices and fragrances in the context of beauty and sacredness.
Reflection Questionsgenerated
- What can I learn about the importance of preparation in my own life from this command?
- How do the specific ingredients reflect the nature of worship in ancient Israel?
- In what ways can I apply the concept of being set apart for a purpose in my daily life?
- How does understanding the significance of these spices enhance my appreciation for the rituals in the Bible?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 30:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake thou also unto thee principal spices,.... To make the anointing oil with, and are as follow: of pure myrrh five hundred shekels; it is strange that Saadiah, and so Maimonides (f), should take
Read John Gill on Exodus 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover the LORD spake unto Moses, saying, Take thou also ... Oil is frequently mentioned in Scripture as an emblem of sanctification (cf.
Read Robert Jamieson on Exodus 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake thou also unto thee: the words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Moses’ s own hands. Spices: see ; and compare . Pure myrrh, Heb. myrrh of liberty; either, 1. Free from adulteration or mixture; or rather, 2. Freely dropping from the tree, which is esteemed better than that which is forced out of it. Calamus; a sweet reed, of which see .
Read Matthew Poole on Exodus 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Principal spices.—The East is productive of a great variety of spices; but of these some few have always been regarded with especial favour. Herodotus (iii. 107-112) mentions five “principal spices” as furnished by Arabia to other countries, whereof two at least appear to be identical with those here spoken of. Pure myrrh.—Heb., myrrh of freedom. The shrub which produces myrrh is the balsamodendron myrrha. The spice is obtained from it in two ways. That which is purest and best exudes from it naturally (Theophrast. De Odoribus, § 29; Plin., H. N., xii. 35), and is here called “myrrh of freedom,” or “freely flowing myrrh.” The other and inferior form is obtained from incisions made in…
Read Charles John Ellicott on Exodus 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Take - unto thee principal spices] From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: - Pure myrrh, מר דרור mar deror 500 shekels - Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients. Sweet cinnamon, קנמן בשם kinnemon besem, (probably from Arabia) 250 shekels. Sweet calamus, קנה בשם keneh bosem, or sweet cane, Jeremiah 6:20. - Calamus aromaticus. Cassia, קדה kildah, (cassia lignea,) brought also from Arabia. 500 shekels. Olive oil, שמן זית shemen sayith, one hin, about... 5 quarts.…
Read AdamClarke on Exodus 30 →CambridgeThe Cambridge Bible for Schools and Colleges23. Take thou also] And thou (emph.), take: cf. on Exodus 27:20. spices] such as were brought to Solomon by the Queen of Sheba, and others (1 Kings 10:2; 1 Kings 10:10; 1 Kings 10:15), and prized by the Hebrews (Son 4:10; Son 4:14; Son 4:16; Son 5:13; Isaiah 39:2). For chief (i.e. finest, best), cf. Son 4:14, Ezekiel 27:22; and for the Heb. idiom here, G.-K. § 131d. flowing myrrh] cf. Son 5:5; Son 5:13, which likewise imply a liquid. Modern ‘myrrh’ (the produce of Balsamodendron Myrrha, indigenous in Yemen and E. Africa) is, however, a solid, and also devoid, or nearly so, of aroma: the liquid mτr of the Hebrews appears to have been what is now called the ‘Balsam of Mecca,’ a ‘greenish…
Read Cambridge on Exodus 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE OIL, Exodus 30:22-23. 89504e470d0a1a0a0000000d49484452000000a6000000fe08020000003f37e9ba000000097048597300000ec400000ec401
Read Daniel Denison Whedon on Exodus 30 →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
“Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane,
“Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of fragrant cane, two hundred and fifty;
“Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane,
“Take choice spices: twelve and a half pounds of free-flowing myrrh, half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane,
Tyndale line
Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
Take thou also unto thee the chief spices: of flowing myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty,
Take thou also unto thee the chief spices, of flowing myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty,
Take thou also to thee principal spices, of pure myrrh five hundred shekels , and of sweet cinnamon half as much, even two hundred and fifty shekels , and of sweet calamus two hundred and fifty shekels ,
Take thou also vnto thee, principall spices of the most pure myrrhe fiue hundreth shekels, of sweete cinamon halfe so much, that is, two hundreth and fiftie, and of sweete calamus, two hundreth, and fiftie:
Strictly literal
And thou, take best spices — of liquid myrrh five hundred [shekels], and of sweet cinnamon the half — two hundred and fifty, and of sweet myrtle two hundred and fifty,
'And thou, take to thyself principal spices, wild honey five hundred [shekels]; and spice-cinnamon, the half of that, two hundred and fifty; and spice-cane two hundred and fifty;
“And you, take [these] principal spices for yourself: five hundred [shekels] of liquid myrrh, and the half of that—two hundred and fifty [shekels]—of spice-cinnamon, and two hundred and fifty [shekels] of spice-cane,
And thou, take unto thyself principal spices: of pure myrrh five hundred shekels, and of sweet cinnamon, its half shall be two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
“Take these fine spices: five hundred shekels of flowing myrrh, 250 shekels of sweet-smelling cinnamon, 250 shekels of sweet-smelling cane,
From the Latin
Saying: Take spices, of principal and chosen myrrh five hundred sicles, and of cinnamon half so much, that is, two hundred and fifty sicles, of calamus in like manner two hundred and fifty.
Simplified
“Take the best quality spices: 500 shekels of liquid myrrh, 250 shekels of sweet-smelling cinnamon, 250 shekels of aromatic reed,
Take the best spices, five hundred shekels' weight of liquid myrrh, and of sweet cinnamon half as much, that is, two hundred and fifty shekels, and two hundred and fifty shekels of sweet calamus,
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 is supported by the Septuagint in many respects, although the Samaritan Pentateuch differs in four words, notably using מרדרור (liquid myrrh) and קנמון (cinnamon). The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text.
וְאַתָּ֣ה קַח־ לְךָ֮ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־ דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־ בֶּ֥שֶׂם מַחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־ בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם׃
13 of the 18 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.
ואתה קח לך בשׂמים ראשׁ מרדרור חמשׁ מאות וקנמון בשׂם מחציתו חמשׁים ומאתים וקנה בשׂם חמשׁים ומאתים
4 words differ from the Masoretic Text: מרדרור (liquid myrrh), קנמון (cinnamon), בשׂם (balsam-tree), בשׂם (balsam-tree)
[ואתה] [קח] [ל׳ך] [בשמים] [רואש] [מור] [דרור] [חמש] [מאות] [וקנמון] בשם מחצית׳ו [חמשים] [ומאתים] [וקנה] [בושם] [חמשים] [ומאתים]
nothing on the leather here — 2 partly restored, 16 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 Exodus 30:23
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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).
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular constructHNcmsc
Of five Hebrew originals the chief is Tobh, "good," expressing quality, character. Variously used of objects pleasing to the senses, feelings, mind, moral sense, e.g. "best of the land" (Ge 47:6); "of sheep" (1Sa 15:9); of persons "married to whom they think best" (Nu 36:6); of abode, "where it liketh (the Revised Version (British and American) "pleaseth") him best" (De 23:16).
In Nu 18:12 the revenues of the priests were to be "holy gifts," e.g. the "best of the oil," etc. (chelebh, "fat"); also 18:29,30,32, the gifts of the heave-offering were to be "of all the best," indicating that the richest elements of life were…
מֹר (mor) refers to myrrh, a gum from a tree's bark, known for its bitter taste and used in sacred oil and perfume. The entries indicate that it is associated with distillation and has a connection to the Hebrew root for bitterness. It appears in contexts such as Song of Solomon 6:5.
מֹר, מוֹר n.m. Ct 6:5 myrrh (fr. bitter taste)
base
H4753 מֹר, מוֹר
4753 more mor
or mowr {more}; from 4843; myrrh (as distilling in drops, and
also as bitter):--myrrh.
see HEBREW for 04843
מֹר (mor) — myrrh.
1) myrrh
1a) an Arabian gum from the bark of a tree, used in sacred oil and in perfume
N-ms — Noun common · masculine singular constructHNcmsc
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…
דְּרוֹר (drowr) refers to concepts of flowing and liberty. It is associated with a spontaneous outflow, suggesting freedom in movement. The term is linked to myrrh, indicating a fine, flowing quality, and is used in contexts that proclaim liberty.
דְּרוֹר n.[m.] a flowing; free run, liberty;—
myrrh of flowing, fine-flowing m.
proclaim liberty
base
H1865 דְּרוֹר a flowing; free run, liberty
1865 drowr der-ore'
from an unused root (meaning to move rapidly); freedom;
hence, spontaneity of outflow, and so clear:--liberty, pure.
דְּרוֹר (de.ror) — liberty.
1) a flowing, free run, liberty
1a) flowing (of myrrh)
1b) liberty
N-ms — Noun common · masculine singular absoluteHNcmsa
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsc
fiv (chamesh; pente).
See NUMBER.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HAcfpa — HAcfpa
hun'-dred (me'-ah; hekaton).
See NUMBER.
קִנָּמוֹן (qinnamown) refers to cinnamon, specifically the fragrant bark used as a spice. The word is thought to come from a foreign origin and is associated with the idea of upright rolls, possibly due to its form. There are no significant disagreements among the lexicons regarding its meaning.
קִנָּמוֹן n.m. cinnamon (prob. foreign wd., coming with the thing from remote E.)
base
H7076 קִנָּמוֹן
7076 qinnamown kin-naw-mone'
from an unused root (meaning to erect); cinnamon bark (as in
upright rolls):--cinnamon.
קִנָּמוֹן (qin.na.mon) — cinnamon.
1) cinnamon
1a) fragrant bark used as spice
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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-ms — Noun common · masculine singular absoluteHNcmsa
מַחֲצִית (machatsiyth) refers to a concept of halving or being in the middle, covering meanings such as 'half' and 'midday' or 'noon.' It is derived from the root word for halving. The entries consistently highlight its use in contexts related to division and time.
מַחֲצִית n.f. half, middle
half of a shekel
middle = midday, noon
base
H4276 מַחֲצִית
4276 machatsiyth makh-ats-eeth'
from 2673; a halving or the middle:--half (so much),
mid(-day).
see HEBREW for 02673
מַחֲצִית (ma.cha.tsit) — half.
1) half, middle
1a) half
1b) middle, midday, noon
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Adj — AdjHAcmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HC/Acfda — ConjunctionHC/Acfda
hun'-dred (me'-ah; hekaton).
See NUMBER.
The Hebrew word קָנֶה (*qaneh*) refers to a stalk or reed, often associated with plants like calamus. It has various derived meanings, including measuring-rod and unit of measure (6 cubits), as well as applications in scales and lampstands. The word is built from a root that implies an erect structure, covering a range of uses from botanical to functional.
קָנֶה 62 n.m. stalk, reed
stalk of grain
water-plant, reed
calamus, aromatic reed
derived meanings:
measuring-rod
unit of measure, reed (of 6 cubits)
beam of scales, for scales themselves
shaft of lamp-stand
branches thereof
shoulder-joint
base
H7070 קָנֶה stalk, reed . stalk of grain
. water-plant, reed
. calamus, aromatic reed
. derived meanings: . measuring-rod
. unit of measure, reed (of 6 cubits)
. beam of scales, for scales themselves
. shaft of lamp-stand
. branches thereof
. shoulder-joint
7070 qaneh kaw-neh'
from 7069; a reed (as erect); by resemblance a rod
(especially for measuring), shaft, tube, stem, the radius (of
the arm), beam (of a steelyard):--balance, bone, branch,
calamus, cane, reed, X spearman, stalk.
see HEBREW for 07069
קָנֶה (qa.neh) — branch.
: branch
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: stem.
: stem/reed
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: measuring rod.
: measuring_rod
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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-ms — Noun common · masculine singular absoluteHNcmsa
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Adj — AdjHAcmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HC/Acfda — ConjunctionHC/Acfda
hun'-dred (me'-ah; hekaton).
See NUMBER.