Exodus 37:29 — Word Study
WLCוַיַּ֜עַשׂ אֶת־ שֶׁ֤מֶן הַמִּשְׁחָה֙ קֹ֔דֶשׁ וְאֶת־ קְטֹ֥רֶת הַסַּמִּ֖ים טָה֑וֹר מַעֲשֵׂ֖ה רֹקֵֽחַ׃ פ
BSAHe also madeʻâsâh▸ the sacredqôdesh [holy, set apart] anointingmishchâh [consecrated] oilshemen and the pureṭâhôwr [clean, untainted] fragrantçam [sweet-smelling] incenseqᵉṭôreth [the work] of a perfumerrâqach [deed, action, one who mixes, compounds]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֜עַשׂ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שֶׁ֤מֶן | [the] oil of | Noun common, masculine singular construct |
| הַמִּשְׁחָה֙ | anointing | Particle, noun common feminine singular absolute |
| קֹ֔דֶשׁ | a holy thing | Noun common, masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| קְטֹ֥רֶת | [the] incense of | Noun common, feminine singular construct |
| הַסַּמִּ֖ים | the perfume | Particle, noun common masculine plural absolute |
| טָה֑וֹר | pure | Adj |
| מַעֲשֵׂ֖ה | [the] work of | Noun common, masculine singular construct |
| רֹקֵֽחַ׃ פ | a perfumer | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He also made the sacred anointing oil and the pure, fragrant incense, the work of a perfumer. |
| KJV | ¶ And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary. |
| ASV | And he made the holy anointing oil, and the pure incense of sweet spices, after the art of the perfumer. |
| YLT | and he maketh the holy anointing oil, and the pure spice-perfume — work of a compounder. |
| WEB | He made the holy anointing oil and the pure incense of sweet spices, after the art of the perfumer. |
| BBE | And he made the holy oil and the perfume of sweet spices for burning, after the art of the perfume-maker. |
Where they part company is in the descriptive language for the oil and incense — see How Translations Differ.
The main verb leads the sentence, followed by two noun phrases that detail the items created, emphasizing their significance.
4 commentators on this verse
Ellicott, AdamClarke, Cambridge, Whedon & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 37:29
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 — The Creation of Sacred Itemsgenerated
Exodus 37:29 describes the making of sacred anointing oil and fragrant incense, emphasizing their importance in the worship of God. This follows detailed instructions for constructing the tabernacle and its furnishings, highlighting the significance of these holy items in the rituals of the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 30:23–38 | “Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, |
| 2 | Psalm 23:5 | You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. |
| 3 | Psalm 92:10 | But You have exalted my horn like that of a wild ox; with fine oil I have been anointed. |
| 4 | Isaiah 11:2 | The Spirit of the LORD will rest on Him— the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD. |
| 5 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מִשְׁחָה, ha.mish.Chahgenerated
The word מִשְׁחָה (mishchah) refers to an anointing or an ointment, often associated with consecration. It indicates something set apart for a sacred purpose, such as the anointing oil used in religious rituals. The noun form emphasizes the substance used in the act of anointing, which is significant in biblical contexts.
In this verse, it specifically refers to the sacred oil that was used to consecrate the priests and the tabernacle, marking it as holy and dedicated to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is translated in the Berean Standard Bible, which uses sacred anointing oil and pure, fragrant incense.
Sentence Structuregenerated
The main verb in the verse is וַיַּ֜עַשׂ, and he made, which governs the entire sentence. The structure includes a series of noun phrases that detail what was made: the anointing oil and the incense.
The Hebrew word order places emphasis on the act of making, with the objects following, highlighting the significance of the items created.
Septuagint Backgroundgenerated
The Septuagint translates מִשְׁחָה as ξρίσεως, indicating a focus on the act of anointing. This choice aligns with the sacred purpose of the oil, reflecting its role in consecration.
The Greek word for incense is θυμιάματος, which also emphasizes the aromatic quality of the incense, consistent with its use in worship.
In plain words — the whole versegenerated
Exodus 37:29 tells us that the craftsman made sacred anointing oil and pure incense, both significant for worship. These items were crafted for holy purposes, reflecting their importance in the rituals of the Israelites.
Frequently Asked Questionsgenerated
The sacred anointing oil was used to consecrate priests and the tabernacle, marking them as holy and dedicated to God.
The fragrance of the incense symbolizes a pleasing aroma to God, used in worship to enhance the sacred atmosphere.
The term indicates that a skilled craftsman mixed and compounded the ingredients to create the sacred incense, highlighting the artistry involved.
This verse connects to other biblical passages that discuss anointing, such as Exodus 30:23-33, which outlines the specific ingredients and purposes for the anointing oil.
Reflection Questionsgenerated
- What does it mean to you that God commands certain items to be made for worship?
- How can you apply the concept of consecration in your own life?
- What role does beauty and craftsmanship play in your understanding of worship?
- In what ways can you create a sacred space in your daily life?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Exodus 37:29 itself, not merely on the chapter around it.
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) In this verse we have the composition by Bezaleel of the holy oil and the incense, described in Exodus 30:22-25; Exodus 30:34-35, related with the utmost brevity.
Read Charles John Ellicott on Exodus 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. He made the holy anointing oil] See this and the perfume, and the materials out of which they were made, described at large in the notes on Exodus 30:23-25 and Exodus 30:34-38. As this chapter also is a repetition of what has been mentioned in preceding chapters, the reader is desired to refer to them.
Read AdamClarke on Exodus 37 →CambridgeThe Cambridge Bible for Schools and Colleges29. The holy Anointing Oil, and the Incense. A summary abridgement of Exo 30:22-25; Exodus 30:34-35; Exodus 30:26-33; Exodus 30:36-38, also, being not repeated.
Read Cambridge on Exodus 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE ARK OF THE , Exodus 39:1-9. See notes on Exodus 25:10-22. THE TABLE OF , Exodus 39:10-16. See notes on Exodus 25:23-30. THE GOLDEN , Exodus 39:17-24. See notes on Exodus 25:31-40. THE ALTAR OF INCENSE, Exodus 39:25-28.
Read Daniel Denison Whedon on Exodus 37 →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
He also made the sacred anointing oil and the pure, fragrant incense, the work of a perfumer.
He made the holy anointing oil and the pure incense of sweet spices, after the art of the perfumer.
He also made the sacred anointing oil and the pure, fragrant incense, the work of a perfumer.
He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
Tyndale line
¶ And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.
And he made the holy anointing oil, and the pure incense of sweet spices, after the art of the perfumer.
And he made the holy anointing oil, and the pure incense of sweet spices, after the art of the perfumer.
And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.
And he made the holy anointing oyle, and the sweete pure incense after ye apothecaries arte.
Strictly literal
And he made the holy anointing oil, and the pure incense of fragrant drugs, according to the work of the perfumer.
and he maketh the holy anointing oil, and the pure spice-perfume — work of a compounder.
and he makes the holy anointing oil, and the pure spice-incense—work of a compounder.
And he made the holy anointing oil, and the pure incense of spices, according to the work of the apothecary.
He made the holy anointing oil and the pure fragrant incense, the work of a perfumer.
From the Latin
He compounded also the oil for the ointment of sanctification, and incense of the purest spices, according to the work of a perfumer.
Simplified
He made the holy anointing oil and the pure, aromatic incense like the product of an expert perfumer.
And he made the holy oil and the perfume of sweet spices for burning, after the art of the perfume-maker.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 9 of the 11 words, though its word order and articles differ, showing a close relationship to the Hebrew text.
וַיַּ֜עַשׂ אֶת־ שֶׁ֤מֶן הַמִּשְׁחָה֙ קֹ֔דֶשׁ וְאֶת־ קְטֹ֥רֶת הַסַּמִּ֖ים טָה֑וֹר מַעֲשֵׂ֖ה רֹקֵֽחַ׃ פ
9 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.
ויעשׂ את שׁמן המשׁחה קדשׁ ואת קטרת הסמים טהור מעשׂה רקח
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 37:29
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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 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…
מִשְׁחָה (mishchah) refers to an ointment or an anointing, often associated with consecration. It can denote both the act of anointing and a consecrated portion, as seen in Numbers 18:8. The word is derived from a root meaning 'to anoint' and encompasses the idea of a gift given during consecration.
ref
H4888a מִשְׁחָה . ointment
. consecrated portion
H4888b מָשְׁחָה consecrated portion
4888 mishchah meesh-khaw'
or moshchah {mosh-khaw'}; from 4886; unction (the act); by
implication, a consecratory gift:--(to be) anointed(-ing),
ointment.
see HEBREW for 04886
מִשְׁחָה (mish.chah) — anointing.
1) ointment (used to consecrate by anointing)
2) anointing portion
מָשְׁחָה (mash.chah) — consecrated portion.
consecrated portion, portion
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
a-noint'-ing: A distinction was made by the ancient Hebrews between anointing with oil in private use, as in making one's toilet (cukh), and anointing as a religious rite (mashach).
1. Ordinary Use:
(1) As regards its secular or ordinary use, the native olive oil, alone or mixed with perfumes, was commonly used for toilet purposes, the very poor naturally reserving it for special occasions only (Ru 3:3). The fierce protracted heat and biting lime dust of Palestine made the oil very soothing to the skin, and it was applied freely to exposed parts of the body, especially to the face (Ps 104:15).
(2) The practice was in vogue before David's time, and traces of it may be found throughout the Old Testament (see De 28:40;
in Holy Scripture, is either, I. Material--with oil--or II. Spiritual--with the Holy Ghost. I. MATERIAL.-- Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psal 23:5 Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, (1 Kings 19:16) and were called messiahs, or anointed. (
Was a custom in general use among the Hebrews and other oriental nations, and its omission was one sign of mourning, Isa 61:3. They anointed the hair, head, and beard, Ps 104:15 133:2. At their feasts and rejoicings they anointed the whole body; but sometimes only the head or feet, Ps 23:5 Mt 6:17 Joh 12:3. It was a customary mark of respect to guests, Lu 7:38,46. The use of oil upon the skin was thought to be conducive to health. Anointing was then used, and is still, medicinally, Mr 6:13
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
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…
סַם (sam) refers to a spice, specifically one used in incense. The word is derived from an unused root that conveys the idea of a sweet aroma. It is consistently defined across entries, focusing on its aromatic qualities.
[סַם] 16 n.m. spice, used in incense
base
H5561 [סַם] spice, used in incense
5561 cam sam
from an unused root meaning to smell sweet; an aroma:--
sweet (spice).
סַם (sam) — spice.
1) spice
1a) a spice used in incense
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
HNcmsc — 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…
רָקַח (raqach) is a Hebrew verb meaning to mix or compound, particularly in reference to oils and ointments. It can denote both the action of mixing and the role of a mixer or perfumer. The entries suggest various forms of the verb, including Qal, Pual, and Hiphil, indicating different usages in context.
[רָקַח] vb. mix, or compound oil, ointment (perh. denom.);—
Qal mix, compound; pt. as subst. compounders of the ointment; as a professional name, mixer, perfumer
Pu. mixed as ointment
Hiph. spice the spicing (?), i.e. spice (the meat) well, but very dub.
base
H7543 רָקַח
7543 raqach raw-kakh'
a primitive root; to perfume:--apothecary, compound, make
(ointment), prepare, spice.
רָקַח (ra.qach) — to mix.
1) to mix, compound
1a) (Qal)
1a1) to mix, compound
1a2) compounder, mixer, perfumer (participle) (subst)
1b) (Pual) mixed (participle)
1c) (Hiphil) to mix
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa