Exodus 35:8 — Word Study
WLCוְשֶׁ֖מֶן לַמָּא֑וֹר וּבְשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃
BSAolive oilshemen [for the lamps, to maintain lights] for the lightmâʼôwr [happiness or cheerfulness] spicesbesem [sweet perfume, fragrance] for the anointingmishchâh [consecrated] oilshemen [olive oil, ointment] and for the fragrantçam [sweet, aromatic] incenseqᵉṭôreth [a pleasing aroma to God]
| Greek | English | Parsing |
|---|---|---|
| וְשֶׁ֖מֶן | and oil | Conjunction, noun common masculine singular absolute |
| לַמָּא֑וֹר | for the light | Preposition, noun common masculine singular absolute |
| וּבְשָׂמִים֙ | and spices | Conjunction, noun common masculine plural absolute |
| לְשֶׁ֣מֶן | for [the] oil of | Preposition, noun common masculine singular construct |
| הַמִּשְׁחָ֔ה | 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 | And oil for the light, and spices for anointing oil, and for the sweet incense, |
| ASV | and oil for the light, and spices for the anointing oil, and for the sweet incense, |
| YLT | and oil for the light, and spices for the anointing oil, and for the spice perfume, |
| WEB | oil for the light, spices for the anointing oil and for the sweet incense, |
| BBE | And oil for the lights, and spices for the holy oil and for the sweet perfumes for burning. |
There are no significant differences among the translations regarding the terms used in this verse.
The structure of the sentence presents a list of items, emphasizing their importance in the context of worship.
5 commentators on this verse
Jamieson, Ellicott, AdamClarke, Cambridge & 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 35:8
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 — Materials for the Tabernaclegenerated
Exodus 35:8 details the materials that the Israelites were to bring for the construction of the Tabernacle. This includes olive oil for lighting, which symbolizes the presence of God, and spices for anointing oil and incense, which are associated with worship and consecration. These materials were essential for both the physical and spiritual aspects of the Tabernacle's service, reflecting the care and reverence required in approaching God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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. |
| 2 | Exodus 25:1–40 | Then the LORD said to Moses, |
| 3 | Exodus 30:23–28 | “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 — 3 references, hung on the phrase they belong to
The Key Word — שֶׁמֶן, ve.She.mengenerated
The word שֶׁ֫מֶן (shemen) refers to oil, typically olive oil, which was highly valued in ancient Israel. It is derived from a root meaning 'to be fat' or 'greasy', indicating richness and abundance. In this context, it is used for the lamps, underscoring its role in providing light, which symbolizes joy and the divine presence.
This word appears frequently in the Bible, often in relation to anointing, healing, and rituals, highlighting its significance in both daily life and sacred practices.
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 centers around the provision of materials, with several noun phrases detailing the items: שֶׁ֫מֶן (shemen), מָאוֹר (ma'owr), בֶּשֶׂם (besem), and מִשְׁחָה (mishchah). Each phrase elaborates on the purpose of these items in the context of worship.
The structure emphasizes the importance of each material, with oil for light and spices for anointing and incense, showing their integral roles in the worship practices of the Israelites.
In plain words — the whole versegenerated
Exodus 35:8 lists the materials needed for the Tabernacle: olive oil for the lamps, spices for the anointing oil, and fragrant incense. These items were essential for worship and represented the richness and joy of God's presence.
Frequently Asked Questionsgenerated
Olive oil symbolizes the presence of God and is used to provide light in the Tabernacle.
Spices are used for anointing oil and incense, representing consecration and the sweet aroma of worship.
They represent both practical needs for the Tabernacle and the spiritual significance of worship.
It connects to other instructions about the Tabernacle's construction and the importance of worship, as seen in Exodus 30:23-28.
Reflection Questionsgenerated
- What do the materials mentioned in this verse teach us about the importance of preparation in worship?
- How can I incorporate the symbolism of oil and spices into my understanding of spiritual practices today?
- In what ways can I ensure that my worship is pleasing to God, similar to the fragrant offerings described here?
- How does the physical act of preparing for worship reflect my inner attitude towards God?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Exodus 35:8 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, No JFB commentary on these verses.
Read Robert Jamieson on Exodus 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE PEOPLE INVITED TO OFFER THE OF THE , AND TO ASSIST IN THE WORK.(4-9) And Moses spake.—This passage is the sequence and counterpart of Exo 25:1-7, and follows exactly the same order in the enumeration of the required offerings. Both passages equally declare the sine quâ non of an acceptable offering to be “a willing heart” (Exodus 25:2; Exodus 35:5).
Read Charles John Ellicott on Exodus 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Oil for the light] See Exodus 25:6.
Read AdamClarke on Exodus 35 →CambridgeThe Cambridge Bible for Schools and Colleges8. sweet incense] incense of fragrant powders (Exodus 25:6). So vv. 15, 27.
Read Cambridge on Exodus 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE FOR THE , Exodus 35:4-29. 5-9. An offering — See notes on Exodus 25:2-7.
Read Daniel Denison Whedon on Exodus 35 →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;
olive oil for the light, spices for the anointing oil and for the fragrant incense,
Tyndale line
And oil for the light, and spices for anointing oil, and for the sweet incense,
and oil for the light, and spices for the anointing oil, and for the sweet incense,
and oil for the light, and spices for the anointing oil, and for the sweet incense;
And oil for the light, and spices for anointing oil, and for the sweet incense,
Also oyle for light, and spices for the anointing oyle, and for the sweete incense,
Strictly literal
and oil for the light, and spices for the anointing oil, and for the incense of fragrant drugs;
and oil for the light, and spices for the anointing oil, and for the spice perfume,
and oil for the light, and spices for the anointing oil, and for the spice-incense,
And oil for the lighting, and 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
And oil to maintain lights, and to make ointment, and most sweet incense.
Simplified
olive oil for the lamps; spices for the anointing oil and for the aromatic incense;
And oil for the lights, and spices for the holy oil and for the 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 states: 'olive oil for the light; spices for the anointing oil and for the fragrant incense.' The Septuagint closely matches the Masoretic Text, differing mainly in word order and articles, but the meaning remains consistent. The Samaritan Pentateuch differs in two words: it uses 'in the heavens' instead of 'for the light' and 'for the anointing oil,' which alters the context slightly. Overall, the core message about the materials for the sanctuary remains intact across these witnesses, with minor variations in phrasing.
וְשֶׁ֖מֶן לַמָּא֑וֹר וּבְשָׂמִים֙ 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
2 words differ from the Masoretic Text: 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 35:8
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
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