Leviticus 14:10 — Word Study
WLCוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־ כְבָשִׂים֙ תְּמִימִ֔ים וְכַבְשָׂ֥ה אַחַ֛ת בַּת־ שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן׃
BSAOn the eighthshᵉmîynîy dayyôwm he is to bringlâqach▸ twoshᵉnayim unblemishedtâmîym [perfect, without defects] male lambskebes anʼechâd unblemishedtâmîym [without blemish, perfect] ewe lambkibsâh a year oldbath a grain offeringminchâh [gift of fine flour] of three-tenths [of an ephah]shâlôwsh [a tenth part, a tithe] of fine flourçôleth [fine wheat flour, choice flour] mixedbâlal with olive oilshemen [anointed, combined with oil] and oneʼechâd loglôg [a unit of measurement, about half a liter] of olive oilshemen [ointment]
| Greek | English | Parsing |
|---|---|---|
| וּבַיּ֣וֹם | and on the day | Conjunction, preposition, noun common masculine singular absolute |
| הַשְּׁמִינִ֗י | eighth | Particle |
| יִקַּ֤ח | he will take | Verb, Qal, imperfect third person masculine singular |
| שְׁנֵֽי־ | two | Adj |
| כְבָשִׂים֙ | male lambs | Noun common, masculine plural absolute |
| תְּמִימִ֔ים | unblemished | Adj |
| וְכַבְשָׂ֥ה | and a ewe-lamb | Conjunction, noun common feminine singular absolute |
| אַחַ֛ת | one | Adj |
| בַּת־ | a daughter of | Noun common, feminine singular construct |
| שְׁנָתָ֖הּ | year its | Noun common feminine singular construct, suffix |
| תְּמִימָ֑ה | unblemished | Adj |
| וּשְׁלֹשָׁ֣ה | and three | Conjunction |
| עֶשְׂרֹנִ֗ים | tenths | Noun common, masculine plural absolute |
| סֹ֤לֶת | fine flour | Noun common, feminine singular absolute |
| מִנְחָה֙ | a grain offering | Noun common, feminine singular absolute |
| בְּלוּלָ֣ה | mixed | Verb, Qal, participle (passive) feminine singular |
| בַשֶּׁ֔מֶן | with oil | Preposition, noun common masculine singular absolute |
| וְלֹ֥ג | and a log | Conjunction, noun common masculine singular construct |
| אֶחָ֖ד | one | Adj |
| שָֽׁמֶן׃ | oil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the eighth day he is to bring two unblemished male lambs, an unblemished ewe lamb a year old, a grain offering of three-tenths of an ephah of fine flour mixed with olive oil, and one log of olive oil. |
| KJV | And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil. |
| ASV | And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb a year old without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil. |
| YLT | 'And on the eighth day he taketh two lambs, perfect ones, and one ewe-lamb, daughter of a year, a perfect one, and three tenth deals of flour [for] a present, mixed with oil, and one log of oil. |
| WEB | “On the eighth day he shall take two male lambs without defect, one ewe lamb a year old without defect, three tenths of an ephah of fine flour for a meal offering, mixed with oil, and one log of oil. |
| BBE | And on the eighth day let him take two male lambs, without any marks on them, and one female lamb of the first year, without a mark, and three tenth parts of an ephah of the best meal, mixed with oil, and one log of oil. |
Where they part company is תְּמִימִ֔ים — see How Translations Differ.
The sentence consists of a main clause followed by several noun phrases detailing the required offerings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Leviticus 14:10
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 — Purification Lawsgenerated
Leviticus 14:10 details the specific offerings required on the eighth day of purification for someone healed of leprosy. This process emphasizes the importance of presenting unblemished sacrifices as a sign of holiness and acceptance before God, reflecting the broader theme of purity in the sacrificial system outlined in Leviticus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 14:23 | On the eighth day he is to bring them for his cleansing to the priest at the entrance to the Tent of Meeting before the LORD. |
| 2 | Leviticus 9:1 | On the eighth day Moses summoned Aaron and his sons and the elders of Israel. |
| 3 | Leviticus 15:13–14 | When the man has been cleansed from his discharge, he must count off seven days for his cleansing, wash his clothes, and bathe himself in fresh water, and he shall be clean. |
| 4 | Matthew 8:4 | Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.” |
| 5 | Mark 1:44 | “See that you don’t tell anyone. But go, show yourself to the priest and present the offering Moses prescribed for your cleansing, as a testimony to them.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תְּמִימִ֔ים, te.mi.Mimgenerated
The word תְּמִימִ֔ים (te.mi.Mim) is an adjective meaning 'unblemished' or 'perfect.' It describes the quality required of the lambs offered in sacrifice, indicating that they must be free from defects. This term is often used in the context of offerings, highlighting the necessity of purity and integrity in what is presented to God.
As a form of the root תָּמִים (tamiym), it encompasses notions of wholeness and completeness. In Leviticus, such sacrifices symbolize the need for purity in worship and the seriousness of approaching God with offerings that reflect His holiness.
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. The BSB uses unblemished, as do the MSB and the FBV, maintaining the emphasis on the perfection of the offerings.
Where others part company with the BSB they part company over the rendering of תְּמִימִ֔ים. The KJV and ASV use without defects, while the LSV and YLT use perfect. The variations reflect different nuances of the same Hebrew term.
Sentence Structuregenerated
The finite verb יִקַּ֤ח (he will take) governs the entire verse, with multiple noun phrases detailing the offerings that are to be brought. The structure emphasizes the specific requirements for each offering, which are laid out in a sequential manner.
The sentence begins with the time marker וּבַיּ֣וֹם (and on the day), establishing the context for the actions that follow. The use of conjunctions and noun phrases creates a clear list of items, indicating the meticulous nature of the sacrificial system.
Septuagint Backgroundgenerated
In the Septuagint, תְּמִימִ֔ים is rendered as ἀμώμους (amōmous), meaning 'without blemish.' This choice aligns with the Hebrew meaning but also emphasizes the purity required in the offerings, consistent with the Greek understanding of sacrificial practices.
The Greek translation maintains the integrity of the original Hebrew, reinforcing the importance of presenting perfect sacrifices in the worship of God.
In plain words — the whole versegenerated
Leviticus 14:10 describes the offerings required on the eighth day after someone has been healed of leprosy. The person must bring two unblemished male lambs, one unblemished ewe lamb a year old, a grain offering of fine flour mixed with olive oil, and a log of olive oil. These offerings symbolize purity and acceptance before God.
Frequently Asked Questionsgenerated
Unblemished means that the lambs must be perfect and without any defects, symbolizing purity and holiness in the offerings presented to God.
The eighth day signifies a new beginning and completion of the purification process, reflecting the importance of being fully restored before God.
The grain offering represents a gift to God, often symbolizing gratitude and acknowledgment of His provision, complementing the animal sacrifices.
This verse highlights the themes of purity, holiness, and the proper approach to God through sacrifices, which are central to the sacrificial system outlined in Leviticus.
Reflection Questionsgenerated
- What does it mean to present something unblemished to God in my own life?
- How can I ensure that my offerings, whether material or spiritual, reflect purity and integrity?
- In what ways does the concept of purification resonate with my understanding of spiritual renewal?
- How can I apply the principles of sacrifice and offering in my daily worship?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss the significance of sacrifices and their typological meanings in the context of Christ's offering.
"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed,Early Church Fathers on Leviticus 14 →
A sextary: Heb. log: a measure of liquids, which was the twelfth part of a hin; and held about as much as six eggs.Early Church Fathers on Leviticus 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 14:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd on the eighth day,.... From the leper's first appearance before the priest, and the day after the above things were done, in Leviticus 14:9: he shall take two he lambs without blemish; the one
Read John Gill on Leviticus 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.
Read Robert Jamieson on Leviticus 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOil is added here as a fit sign of God’ s grace and mercy, and of the leper’ s healing. Log, a measure for liquid things containing six eggshells-full.
Read Matthew Poole on Leviticus 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 14:10 And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour [for] a meat offering, mingled with oil, and one log of oil.Ver. 10. He shall take two he lambs.] That by these sacrifices he might be taught to seek for the cleansing of his soul, together with the healing of his body; that there might be mens sana in corpore sano, a cure done on both inside and outside too.
Read John Trapp on Leviticus 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And on the eighth day.—Though restored to social intercourse with his fellow brethren, the recovered leper could not at once be admitted to the privileges of the sanctuary, but had to bring on the eighth day three kinds of sacrifices: viz., a trespass offering, a sin offering, and a burnt offering. The lamb for the sin offering had not only to be without blemish (see Leviticus 1:3), but of the first year (see Leviticus 12:6). And three tenth deals of fine flour.—Each of these three sacrifices is to be accompanied by a meat offering, consisting of a tenth part of an ephah (which is an omer) of flour. The omer, which is the same as “the tenth deal” (see Exodus 16:36), as it is here…
Read Charles John Ellicott on Leviticus 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Two he-lambs] One for a trespass-offering, Leviticus 14:12, the other for a burnt-offering, Leviticus 14:19-20. One ewe-lamb] This was for a sin-offering, Leviticus 14:19. Three tenth deals] Three parts of an ephah, or three omers; See all these measures explained, Clarke "Exodus 16:16". The three tenth deals of flour were for a minchah, meat or gratitude-offering, Leviticus 14:20. The sin-offering was for his impurity; the trespass-offering for his transgression; and the gratitude-offering for his gracious cleansing. These constituted the offering which each was ordered to bring to the priest; see Matthew 8:4.
Read AdamClarke on Leviticus 14 →CambridgeThe Cambridge Bible for Schools and Colleges10. On the following (the eighth) day he brings his sacrifice to the usual place, the entrance to the Tent of Meeting. In the Temple the leper, after bathing in a chamber at the N.W. corner of the Court of the Women, was brought to the gate of Nicanor, between the Court of the Women and the Court of Israel, where he presented his offerings. tenth parts of an ephah] See on Leviticus 23:17. For ‘parts’ A.V. has ‘deals,’ a substantive of the same meaning, but now surviving as such only in the common phrase, ‘a great deal,’ although the verb is still in ordinary use. Cp. dole, and the German Teil, portion. log] a liquid measure approximately equal to an English pint. The ritual here enjoined is…
Read Cambridge on Leviticus 14 →Albert Barnes1798–1870Barnes' Notes on the BibleTwo young rams from one to three years old (not lambs), a ewe lamb in her first year (see Leviticus 12:6), three-tenth parts of an ephah (something over ten pints and a half) of fine flour mingled
Read Albert Barnes on Leviticus 14 →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
On the eighth day he is to bring two unblemished male lambs, an unblemished ewe lamb a year old, a grain offering of three-tenths of an ephah of fine flour mixed with olive oil, and one log of olive oil.
“On the eighth day he shall take two male lambs without defect, one ewe lamb a year old without defect, three tenths of an ephah of fine flour for a meal offering, mixed with oil, and one log of oil.
On the eighth day he is to bring two unblemished male lambs, an unblemished ewe lamb a year old, a grain offering of three-tenths of an ephah of fine flour mixed with olive oil, and one log of olive oil.
“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil,
Tyndale line
And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.
And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb a year old without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil.
And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth parts of an ephah of fine flour for a meal offering, mingled with oil, and one log of oil.
And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth-parts of fine flour for a meat-offering, mingled with oil, and one log of oil.
Then in the eight day he shall take two hee lambes without blemish, and an ewe lambe of a yere olde without blemish, and three tenth deales of fine flower for a meate offering, mingled with oyle, and a pint of oyle.
Strictly literal
And on the eighth day he shall take two he-lambs without blemish, and one yearling ewe-lamb without blemish, and three tenth parts of fine flour mingled with oil, for an oblation, and one log of oil.
'And on the eighth day he taketh two lambs, perfect ones, and one ewe-lamb, daughter of a year, a perfect one, and three tenth deals of flour [for] a present, mixed with oil, and one log of oil.
And on the eighth day he takes two lambs, perfect ones, and one ewe-lamb, daughter of a year, a perfect one, and three-tenth parts of flour [for] a present, mixed with oil, and one log of oil.
And on the eighth day he shall take two sheep without blemish, and one ewe of the first year without blemish, and three-tenth parts of fine flour for a meat-offering, mingled with oil, and one log of oil.
On the eighth day he must take two male lambs without blemish, one female lamb a year old without blemish, and three-tenths of an ephah of fine flour mixed with oil as a grain offering, and one log of oil.
From the Latin
On the eighth day he shall take two lambs without blemish, and an ewe of a year old without blemish, and three tenths of flour tempered with oil for a sacrifice, and a sextary of oil apart.
Simplified
On the eighth day they are to bring two male lambs and one female lamb, all a year old and without defects; a grain offering consisting of three-tenths of an ephah of the best flour mixed with olive oil, and one ‘log’ of olive oil.
And on the eighth day let him take two male lambs, without any marks on them, and one female lamb of the first year, without a mark, and three tenth parts of an ephah of the best meal, mixed with oil, and one log of oil.
Word by word, the decisions they made
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 and the Samaritan Pentateuch agree on the essential structure and content of Leviticus 14:10, though the Samaritan version uses different terms for 'unblemished' and 'year.' The differences highlight variations in textual tradition rather than substantive changes in meaning.
וּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־ כְבָשִׂים֙ תְּמִימִ֔ים וְכַבְשָׂ֥ה אַחַ֛ת בַּת־ שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן׃
17 of the 20 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.
וביום השׁמיני יקח שׁני כבשׂים תמימם בני שׁנה וכבשׂה אחת בת שׁנתה תמימה ושׁלשׁה עשׂרנים סלת מנחה בלולה בשׁמן ולג שׁמן אחד
3 words differ from the Masoretic Text: תמימם (complete), בני (son), שׁנה (year)
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 Leviticus 14:10
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שְׁמִינִי (shmiyniy) means 'eighth' and is an ordinal number. It is derived from the root word for 'eight' (שְׁמוֹנָה, H8083). The entries consistently define it as an adjective used to denote the ordinal position in a sequence.
שְׁמִינִי, שְׁמִינִית 31 adj. num. eighth
base
H8066 שְׁמִינִי, שְׁמִינִית eighth
8066 shmiyniy shem-ee-nee'
from 8083; eight:--eight.
see HEBREW for 08083
שְׁמִינִי (she.mi.ni) — eighth.
eighth (ordinal number)
Art | Adj — ParticleHTd/Aomsa
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
כֶּ֫בֶשׂ (*kebes*) means 'lamb' and can also refer to a young ram or sheep. The word is derived from an unused root suggesting a meaning related to dominance. It appears in various contexts in the Old Testament, primarily denoting young sheep.
כֶּ֫בֶשׂ 107 n.m. lamb
base
H3532 כֶּ֫בֶשׂ lamb
3532 kebes keh-bes'
from an unused root meaning to dominate; a ram (just old
enough to butt):--lamb, sheep.
כֶּ֫בֶשׂ (ke.ve.s) — lamb.
lamb, sheep, young ram
N-mp — Noun common · masculine plural absoluteHNcmpa
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29:2,13-40) etc. [On the paschal lamb see PASSOVER]
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAampa
כִּבְשָׂה (kibsah) refers to an ewe-lamb in Hebrew. It is a feminine noun derived from the root word for 'ewe' and is consistently defined across various lexicons. The term is used in contexts relating to lambs and sheep.
כִּבְשָׂה, כַּבְשָׂה n.f. ewe-lamb
base
H3535 כִּבְשָׂה, כַּבְשָׂה ewe-lamb
3535 kibsah kib-saw'
or kabsah {kab-saw'}; feminine of 3532; a ewe:--(ewe) lamb.
see HEBREW for 03532
כִּבְשָׂה (kiv.sah) — ewe-lamb.
ewe-lamb, lamb
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
Lamb
(1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Ex. 29:38-42), on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10-25).
The young of the sheep, and also the kid of the goat, Ex 12:5, Christ is the Lamb of God, Joh 1:29, as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness, Isa 53:4-9. He is described in Re 5:6 12:11, as wearing the form of a sacrificial lamb in heaven itself. See PASSOVER and SACRIFICES.
→ Offering of Ex 29:38-41; Le 3:7; 4:32; 5:6; 22:23; 23:12; Nu 6:12; 7:15,21; 28:3-8
→ Not to be seethed (boiled) in its own mother's milk Ex 23:19
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
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…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAafsa
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Conj | Adj — ConjunctionHC/Acbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
עִשָּׂרוֹן (issarown) refers to a fractional measure, specifically a tenth part or tithe. It is derived from the root meaning to divide, and is used in contexts such as Leviticus 14:10, where it denotes a tenth of an ephah. The entries consistently emphasize its meaning related to a tenth.
H6241 עִשָּׂרוֹן
6241 `issarown is-saw-rone'
or oissaron {is-saw-rone'}; from 6235; (fractional) a tenth
part:--tenth deal.
see HEBREW for 06235
עִשָּׂרוֹן (is.sa.ron) — tenth.
tenth part, tithe
HNcmpa — Noun common · masculine plural absoluteHNcmpa
סֹ֫לֶת (solet) refers to fine flour, derived from a root meaning to strip, suggesting a process of refinement. The term is consistently defined across entries, emphasizing its use in contexts related to meal or flour in the Old Testament.
סֹ֫לֶת 53 n.f. fine flour
base
H5560 סֹ֫לֶת fine flour
5560 coleth so'-leth
from an unused root meaning to strip; flour (as chipped
off):--(fine) flour, meal.
סֹ֫לֶת (so.let) — fine flour.
fine flour
N-fs — Noun common · feminine singular absoluteHNcfsa
flour.
See BREAD; FOOD.
Flour
Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29).
[BREAD]
→ See BARLEY
→ See BREAD
→ See OFFERING
→ See WHEAT
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
בָּלַל (balal) is a Hebrew verb meaning to mix, mingle, or confuse. It can also refer to feeding animals, derived from a primitive root that implies overflowing, particularly with oil. The word appears in various forms, including Qal, Hithpoel, and Hiphil, covering actions like mingling among people or fading away. Notably, it is linked to the concept of providing fodder.
בָּלַל vb. mingle, mix, confuse, confound
Qal
mingle, confuse
mix
Hithpo. Ephraim, among the peoples doth he mix himself
Hiph. and we faded away
base
בָּלַל vb. denom. to give provender Ju 19:21
ref
H1101a בָּלַל mingle, mix, confuse, confound . mingle, confuse
. mix
H1101b בָּלַל vb. denom. to give provender
1101 balal baw-lal'
a primitive root; to overflow (specifically with oil.); by
implication, to mix; also (denominatively from 1098) to
fodder:--anoint, confound, X fade, mingle, mix (self), give
provender, temper.
see HEBREW for 01098
בָּלַל (ba.lal) — to mix.
1) to mix, mingle, confuse, confound
1a) (Qal)
1a1) to mingle, confuse
1a2) to mix
1b) (Hithpoel) to mix oneself (among others)
1c) (Hiphil) to fade away
בָּלַל (ba.lal) — to feed.
to give provender, feed (animals)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
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 absoluteHRd/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,
לֹג (log) refers to a liquid measure, specifically about half a liter. It is derived from an unused root that suggests the idea of deepening or hollowing. The term appears in contexts related to measurements, particularly in reference to oil.
לֹג n.m. a liquid measure
base
H3849 לֹג
3849 log lohg
from an unused root apparently meaning to deepen or hollow
(like 3537); a log or measure for liquids:--log (of oil).
see HEBREW for 03537
לֹג (log) — log.
1) log
1a) a liquid measure equal to about one half litre
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
log, logh, "deepened," "hollowed out" (Le 14:10-24)): The smallest liquid or dry measure of the Hebrews, equal to about 1 pint.
See WEIGHTS AND MEASURES.
Log
The smallest measure for liquids used by the Hebrews (Lev. 14:10, 12, 15, 21, 24), called in the Vulgate sextarius. It is the Hebrew unit of measure of capacity, and is equal to the contents of six ordinary hen’s eggs=the twelfth part of a him, or nearly a pint.
[WEIGHTS AND MEASURES AND MEASURES]
A Hebrew measure for liquids, containing five-sixths of a pint, Le 14:10,12,24.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsc
wun.
See NUMBER.
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,