Psalms 104:15 — Word Study
WLCוְיַ֤יִן׀ יְשַׂמַּ֬ח לְֽבַב־ אֱנ֗וֹשׁ לְהַצְהִ֣יל פָּנִ֣ים מִשָּׁ֑מֶן וְ֝לֶ֗חֶם לְֽבַב־ אֱנ֥וֹשׁ יִסְעָֽד׃
BSA◂wineyayin [that maketh glad, rejoices] that gladdenssâmach▸ the heartlêbâb [mind, will, and emotions] of manʼĕnôwsh [human, mankind] oilshemen [to make his face shine, anoint] that makes his facepânîym [presence, countenance] to shinetsâhal ◂and breadlechem [food, grain, sustenance] that sustainsçâʻad▸ [supports, strengthens] [his]ʼĕnôwsh heartlêbâb [innermost being, soul]
| Greek | English | Parsing |
|---|---|---|
| וְיַ֤יִן׀ | and wine | Conjunction, noun common masculine singular absolute |
| יְשַׂמַּ֬ח | [which] it makes glad | Verb, Piel, imperfect third person masculine singular |
| לְֽבַב־ | [the] heart of | Noun common, masculine singular construct |
| אֱנ֗וֹשׁ | humankind | Noun common, masculine singular absolute |
| לְהַצְהִ֣יל | to make shine | Preposition, verb hiphil infinitive construct common |
| פָּנִ֣ים | faces | Noun common, masculine plural absolute |
| מִשָּׁ֑מֶן | from oil | Preposition, noun common masculine singular absolute |
| וְ֝לֶ֗חֶם | and food | Conjunction, noun common masculine singular absolute |
| לְֽבַב־ | [which the] heart of | Noun common, masculine singular construct |
| אֱנ֥וֹשׁ | humankind | Noun common, masculine singular absolute |
| יִסְעָֽד׃ | it sustains | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart. |
| KJV | And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart. |
| ASV | And wine that maketh glad the heart of man, And oil to make his face to shine, And bread that strengtheneth man’s heart. |
| YLT | And wine — it rejoiceth the heart of man, To cause the face to shine from oil, And bread — the heart of man it supporteth. |
| WEB | wine that makes the heart of man glad, oil to make his face to shine, and bread that strengthens man’s heart. |
| BBE | And wine to make glad the heart of man, and oil to make his face shining, and bread giving strength to his heart. |
The translations agree on the key terms in this verse, maintaining the joyful and sustaining themes.
The structure consists of a main clause followed by three phrases detailing the gifts of God and their effects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂמַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 104:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Provision in Creationgenerated
Psalm 104:15 highlights the blessings God provides to humanity, emphasizing how wine, oil, and bread contribute to joy and sustenance. This verse is part of a larger psalm that celebrates God's creative power and His care for all living things, illustrating the relationship between creation and the Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 23:5 | You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. |
| 2 | Judges 9:13 | But the grapevine replied, ‘Should I stop giving my wine that cheers both God and man, to hold sway over the trees?’ |
| 3 | Proverbs 31:6 | Give strong drink to one who is perishing, and wine to the bitter in soul. |
| 4 | Ecclesiastes 10:19 | A feast is prepared for laughter, and wine makes life merry, but money is the answer for everything. |
| 5 | Jeremiah 31:12 | They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD— the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יְשַׂמַּ֬ח, ye.sa.Machgenerated
The verb שָׂמַח (samach) means to rejoice or be glad. In this context, it expresses the joy that wine brings to the heart of man. The Piel form indicates that wine actively causes joy, emphasizing its role in enhancing human experience.
This word is often used in religious contexts, reflecting the joy felt during celebrations or significant events, such as the dedication of the temple. Here, it highlights the positive emotional and spiritual effects of God's provisions.
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 verb יְשַׂמַּ֬ח, makes glad, governs the clause, with three phrases detailing what brings joy: wine, oil, and bread. The structure emphasizes the gifts of God and their effects on humanity's heart.
The order of the Hebrew words places the focus on the joyful elements provided by God, creating a rhythm that highlights the interconnectedness of these gifts in sustaining human life.
Septuagint Backgroundgenerated
The Septuagint translates יְשַׂמַּ֬ח as εὐφραίνει, which also means to make glad or rejoice. This choice aligns well with the Hebrew meaning, maintaining the joyful connotation associated with wine.
The Greek word οἶνος is used for wine, which is consistent with the Hebrew term יַיִן, emphasizing the significance of wine in both texts as a source of joy.
In plain words — the whole versegenerated
Psalm 104:15 describes how God provides wine that brings joy to the heart, oil that makes the face shine, and bread that sustains the heart. These gifts symbolize God's care for humanity and the joy found in His provisions.
Frequently Asked Questionsgenerated
Wine is portrayed as a source of joy that gladdens the heart of man, highlighting its importance in celebrations and daily life.
Oil is mentioned as something that makes the face shine, symbolizing richness and blessing, often associated with anointing.
Bread is described as sustaining the heart, representing the essential nourishment that supports life.
The verse illustrates God's provision through essential elements of life, emphasizing His desire to bring joy and sustenance to His creation.
Reflection Questionsgenerated
- In what ways do I experience joy from the provisions in my life?
- How can I be more aware of the blessings that sustain me daily?
- What does it mean to me that God cares for my emotional and physical needs?
- How can I express gratitude for the gifts that God provides?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the joy and sustenance provided by God. Their insights reflect on the spiritual significance of these provisions.
[Daniel 10:2-3] "In those days I, Daniel, mourned for the days of three weeks; I ate no desirable bread, and neither flesh or wine entered into my mouth;Early Church Fathers on Psalms 104 →
People of true and good sense, who have intellectually gathered that knowledge that gives life, are never jaded by the sacred sciences.Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd wine that maketh glad the heart of man,.... That is, by means of rain watering the earth, vines are caused to grow out of it; which produce wine, that has such a virtue in it, as to cheer the
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWine; he also bringeth out of the earth the vines which yield wine. Oil to make his face to shine: he alludes to the custom of those times and places, which was upon solemn and festival occasions to anoint their faces with oil. See . But these words with the former are by divers learned interpreters rendered otherwise, which seems more agreeable to the order and contexture of the Hebrew text, And (he giveth) wine that maketh glad the heart of man, to make (or, that he may make, i.e. that thereby he may also make) his face to shine more than oil, i.e. more than it shineth when it is anointed with oil; or, as with oil. So he speaks only of the wine, which he commends from two qualities, that…
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:15 And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man’ s heart.Ver. 15. And wine that maketh glad] That he may the more cheerfully serve his Maker, his heart being lifted up, as Jehoshaphat’ s was, in the ways of obedience, Judges 9:13 Proverbs 31:6-7. And oil to make his face to shine] The word signifieth ointments of all sorts, whereof see Pliny, lib. 12, 13. These man might want and subsist; but God is bountiful. And bread which strengtheneth, &c.] In nature, Animantis cuiusque vita est fuga; were it not for the repair of nutrition the natural life would be extinguished. The Latins call bread panis , of the…
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) And wine that . . .—Better, and wine gladdens man’s heart, making his face shine more than oil (see-margin. The alternative follows the LXX. and Vulg., and suggests the anointing with oil at a banquet), and bread man’s heart sustains.Oil.—For oil and its uses see Psalms 133:2; Psalms 141:5. Strengtheneth.—Properly, props or supports. (Comp. “the staff of bread,” Psalms 105:16), and our “staff of life,” and for the same phrase Genesis 18:5; Judges 19:5).
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And wine] Wine, in moderate quantity, has a wondrous tendency to revive and invigorate the human being. Ardent spirits exhilarate, but they exhaust the strength; and every dose leaves man the worse. Unadulterated wine, on the contrary, exhilarates and invigorates: it makes him cheerful, and provides for the continuance of that cheerfulness by strengthening the muscles, and bracing the nerves. This is its use. Those who continue drinking till wine inflames them, abuse this mercy of God. Oil to make his face to shine] That is, to anoint the body; and particularly those parts most exposed to the sun and weather. This is of high importance in all arid lands and sultry climates. By it…
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges10–18. While He confines the great mass of waters to its appointed place, He fertilises the land by springs and rain, and makes bountiful provision for the wants of men and animals.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd wine that maketh glad the heart of man ... - literally, “And wine (it) gladdens the heart of man to make his face to shine more than oil.” Margin, “to make his face shine with oil, or more than
Read Albert Barnes on Psalms 104 →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
wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart.
wine that makes the heart of man glad, oil to make his face to shine, and bread that strengthens man’s heart.
wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart.
as well as wine that makes people feel so good, and so they can have oil to make their faces shine, as well as food that sustains people’s lives.
Tyndale line
And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.
And wine that maketh glad the heart of man, And oil to make his face to shine, And bread that strengtheneth man’s heart.
And wine that maketh glad the heart of man, and oil to make his face to shine, and bread that strengtheneth man’s heart.
And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.
And wine that maketh glad the heart of man, and oyle to make the face to shine, and bread that strengtheneth mans heart.
Strictly literal
And wine which gladdeneth the heart of man; making [his] face shine with oil; and with bread he strengtheneth man's heart.
And wine — it rejoiceth the heart of man, To cause the face to shine from oil, And bread — the heart of man it supporteth.
And wine—it makes the heart of man glad, || To cause the face to shine from oil, || And bread—it supports the heart of man.
And wine that maketh joyful the heart of man, [and] oil to brighten his face, and bread which strengtheneth the heart of man.
He makes wine to make man happy, oil to make his face shine, and food to sustain his life.
From the Latin
Touch ye not my anointed: and do no evil to my prophets.
Simplified
and wine to make them happy, olive oil to make their faces shine, and bread to make them strong.
And wine to make glad the heart of man, and oil to make his face shining, and bread giving strength to his heart.
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 Septuagint agree closely, with all eleven words matched. The Dead Sea Scrolls show partial restoration but align with the overall message of the verse, affirming the joy and sustenance provided by God.
וְיַ֤יִן׀ יְשַׂמַּ֬ח לְֽבַב־ אֱנ֗וֹשׁ לְהַצְהִ֣יל פָּנִ֣ים מִשָּׁ֑מֶן וְ֝לֶ֗חֶם לְֽבַב־ אֱנ֥וֹשׁ יִסְעָֽד׃
11 of the 11 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.
ויין [ישמח] [לבב] אנוש להצהיל [פנים] שמן [ולחם] [לבב] [אנוש] יסעד
3 words on the leather — 2 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 104:15
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.
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.
[צָהַל] vb. neigh, cry shrilly
base
[צָהַל] vb. Hiph. make shining;—ψ 104:15.
ref
H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining
6670 tsahal tsaw-hal'
a prim root; to gleam, i.e. (figuratively) be cheerful; by
transf. to sound clear (of various animal or human
expressions):--bellow, cry aloud (out), lift up, neigh,
rejoice, make to shine, shout.
צָהַל (tsa.hal) — to cry out.
1) to neigh, cry shrilly
1a) (Qal)
1a1) to neigh (of men as stallions-fig.)
1a2) (Piel) to cry shrilly (in distress)
צָהַל (tsa.hal) — to shine.
(Hiphil) to make shining
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural absoluteHNcmpa
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 absoluteHR/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,
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
Conj | N-cs — Conjunction · noun common masculine singular absoluteHC/Ncmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
סָעַד (sa'ad) is a Hebrew verb meaning to support, sustain, or strengthen. It encompasses various forms of support, including emotional and physical, and is used in contexts like comforting or upholding. The Aramaic equivalent is סְעַד (H5583). There are no significant disagreements among the lexicons regarding its meanings.
סָעַד vb. support, sustain, stay
base
H5582 סָעַד support, sustain, stay
5582 ca`ad saw-ad'
a primitive root; to suport (mostly figurative):--comfort,
establish, hold up, refresh self, strengthen, be upholden.
סָעַד (sa.ad) — to support.
1) to support, sustain, stay, establish, strengthen, comfort
1a) (Qal) to support, sustain
1a1) to sustain, stay (of heart)
1a2) to support, uphold (of throne)
Aramaic equivalent: se.ad (סְעַד "to support" H5583)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms