Ezekiel 46:15 — Word Study
WLCיַעֲשׂ֨וּ אֶת־ הַכֶּ֧בֶשׂ וְאֶת־ הַמִּנְחָ֛ה וְאֶת־ הַשֶּׁ֖מֶן בַּבֹּ֣קֶר בַּבֹּ֑קֶר עוֹלַ֖ת תָּמִֽיד׃ פ
BSAThus they shall provideʻâsâh [prepare, make ready] the lambkebes [a young ram] the grain offeringminchâh [a gift, a donation] and the oilshemen [olive oil] every morningbôqer [at the break of day, a new beginning] as a regulartâmîyd [continual, constant] burnt offeringʻôlâh [a step to the altar, a sacrifice by fire]
| Greek | English | Parsing |
|---|---|---|
| יַעֲשׂ֨וּ | they will offer | Verb, Qal, imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הַכֶּ֧בֶשׂ | the lamb | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמִּנְחָ֛ה | the grain offering | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַשֶּׁ֖מֶן | the oil | Particle, noun common masculine singular absolute |
| בַּבֹּ֣קֶר | in the morning | Preposition, noun common masculine singular absolute |
| בַּבֹּ֑קֶר | in the morning | Preposition, noun common masculine singular absolute |
| עוֹלַ֖ת | a burnt offering of | Noun common, feminine singular construct |
| תָּמִֽיד׃ פ | continuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus they shall provide the lamb, the grain offering, and the oil every morning as a regular burnt offering.’ |
| KJV | Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering. |
| ASV | Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering. |
| YLT | and prepare ye the lamb, and the present, and the oil, morning by morning, a continual burnt-offering. |
| WEB | Thus they shall prepare the lamb, the meal offering, and the oil, morning by morning, for a continual burnt offering.” |
| BBE | And they are to give the lamb and the meal offering and the oil, morning by morning, for a burned offering at all times. |
Where they part company is in the interpretation of תָּמִיד — see How Translations Differ.
One main verb with several phrases detailing the offerings and their timing. The structure highlights the importance of the offerings in the context of daily worship.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 — Ezekiel 46:15
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 — Instructions for Daily Offeringsgenerated
Ezekiel 46:15 provides specific instructions for the daily offerings to be made in the temple. The passage emphasizes the importance of regularity in worship practices, highlighting the need for the lamb, grain offering, and oil to be prepared every morning. This reflects the significance of maintaining a consistent relationship with God through these offerings, as seen in the broader context of temple worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 7:27 | Unlike the other high priests, He does not need to offer daily sacrifices, first for His own sins and then for the sins of the people; He sacrificed for sin once for all when He offered up Himself. |
| 2 | Hebrews 9:26 | Otherwise, Christ would have had to suffer repeatedly since the foundation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself. |
| 3 | Hebrews 10:1–10 | For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תָּמִיד, ta.Midgenerated
The word תָּמִיד (tamiyd) means 'continuity' or 'perpetuity', emphasizing something that occurs regularly or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. In this verse, it signifies the requirement for the burnt offering to be made every morning, highlighting the importance of ongoing devotion.
This term is used in the context of sacrificial practices, particularly in relation to the daily offerings in the temple. Its use here underscores the necessity of maintaining a continual commitment to God through these acts of worship, which serve as a vital aspect of the covenant relationship.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the offerings.
Sentence Structuregenerated
The finite verb יַעֲשׂ֨וּ (va.'a.su), meaning 'they will offer', governs the entire verse. It is followed by several noun phrases that list the offerings: the lamb, the grain offering, and the oil, all of which are specified as direct objects.
The structure emphasizes the action of offering, with the repeated mention of 'in the morning' highlighting the time frame for these actions, indicating that they are to be performed daily.
Septuagint Backgroundgenerated
The Septuagint translates יַעֲשׂ֨וּ as ποιήσετε (poiēsēte), which also means 'you will make' or 'you will do'. This choice reflects a similar understanding of the action involved in the offerings, aligning closely with the Hebrew.
The rendering of the offerings in the Septuagint maintains the focus on the regularity and importance of these sacrifices, mirroring the Hebrew text's emphasis on daily worship.
In plain words — the whole versegenerated
Ezekiel 46:15 describes how the priests are to prepare a lamb, grain offering, and oil every morning as a regular burnt offering. This practice is part of the daily worship in the temple, highlighting the importance of consistent offerings to God.
Frequently Asked Questionsgenerated
The daily offerings symbolize a continual commitment to God and serve as a reminder of the covenant relationship between God and His people.
Oil, particularly olive oil, is significant in biblical rituals for its symbolism of richness, anointing, and healing, making it an important component of the offerings.
A burnt offering refers to a sacrifice that is completely consumed by fire, symbolizing total dedication to God.
This passage emphasizes the importance of regular worship practices and the need for continual offerings as part of the restored temple worship described in Ezekiel.
Reflection Questionsgenerated
- In what ways can I incorporate regular acts of worship into my daily routine?
- What does it mean for me to offer my life as a continual sacrifice to God?
- How can I ensure that my offerings to God are consistent and meaningful?
- What role does the symbolism of oil play in my understanding of worship?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 46:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus shall they prepare,.... This shows that not a single person is meant in the preceding verses, but all the Lord's people; who are all priests unto God, and who are to offer up daily spiritual
Read John Gill on Ezekiel 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his
Read Robert Jamieson on Ezekiel 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is a ratifying of all prescribed in ,14. These three verses direct the daily sacrifice; and because they mention only the morning sacrifice and one lamb, some think that here less is required than in ,4; but they forget that there is a parity of reason for the evening sacrifice, and that this is included. They were to do in the evening oblation as they did in the morning.
Read Matthew Poole on Ezekiel 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 46:15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning [for] a continual burnt offering.Ver. 15. Every morning.] Understand it of every evening also.
Read John Trapp on Ezekiel 46 →CambridgeThe Cambridge Bible for Schools and Colleges13–15. The daily offering There shall be a daily offering, a lamb for a burnt-offering, with one-sixth of an ephah of flour and the third part of a hin of oil for a meal-offering. This shall be presented every morning. In earlier times the daily offering in practice appears to have been a burnt-offering in the morning and a meal-offering in the evening (2 Kings 16:15, cf. 1 Kings 18:29; 1 Kings 18:36). In Numbers 28:3; Numbers 28:8 the daily offering is a lamb morning and evening, with one-tenth of an ephah of flour and one-fourth of a hin of oil morning and evening for meal-offering; to which is to be added one-fourth of a hin of wine for drink offering. Ezek. nowhere refers to wine in the…
Read Cambridge on Ezekiel 46 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-15. Instead of two lambs a day, one in the morning and one in the evening (Exodus 29:38-42; Numbers 28:1-8), the daily morning offering shall be one “yearling lamb without blemish,” and instead of
Read Daniel Denison Whedon on Ezekiel 46 →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
Thus they shall provide the lamb, the grain offering, and the oil every morning as a regular burnt offering.’
Thus they shall prepare the lamb, the meal offering, and the oil, morning by morning, for a continual burnt offering.”
Thus they shall provide the lamb, the grain offering, and the oil every morning as a regular burnt offering.’
Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering.
Tyndale line
Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.
Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering.
Thus shall they prepare the lamb, and the meal offering, and the oil, morning by morning, for a continual burnt offering.
Thus shall they prepare the lamb, and the meat-offering, and the oil, every morning for a continual burnt-offering.
Thus shall they prepare the lambe, and the meate offring and the oyle euery morning, for a continual burnt offring.
Strictly literal
They shall offer the lamb, and the oblation, and the oil, every morning for a continual burnt-offering.
and prepare ye the lamb, and the present, and the oil, morning by morning, a continual burnt-offering.
and they prepare the lamb, and the present, and the oil, morning by morning—a continual burnt-offering.”
Thus shall they prepare the sheep, and the meat-offering, and the oil, morning by morning, as a continual burnt-offering.
They will prepare the lamb, the grain offering, and the oil morning after morning, a permanent burnt offering.
From the Latin
He shall offer the lamb, and the sacrifice, and the oil morning by morning: an everlasting holocaust.
Simplified
Make sure the lamb, the grain offering, and the olive oil is presented every morning as a regular burnt offering.
And they are to give the lamb and the meal offering and the oil, morning by morning, for a burned offering at all times.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'יַעֲשׂ֨וּ אֶת־ הַכֶּ֧בֶשׂ וְאֶת־ הַמִּנְחָ֛ה וְאֶת־ הַשֶּׁ֖מֶן בַּבֹּ֣קֶר בַּבֹּ֑קֶר עוֹלַ֖ת תָּמִֽיד׃ פ,' which translates to 'Thus they shall provide the lamb, the grain offering, and the oil every morning as a regular burnt offering.' The Septuagint, while not providing a direct translation, does contain a word-by-word correspondence that matches 7 of the 11 words from the Masoretic Text, indicating a degree of agreement, though the exact phrasing and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned here, suggesting they either align with the Masoretic Text or their specific readings are not available for comparison in this instance.
יַעֲשׂ֨וּ אֶת־ הַכֶּ֧בֶשׂ וְאֶת־ הַמִּנְחָ֛ה וְאֶת־ הַשֶּׁ֖מֶן בַּבֹּ֣קֶר בַּבֹּ֑קֶר עוֹלַ֖ת תָּמִֽיד׃ פ
7 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.
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 Ezekiel 46:15
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.
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-3cp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
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
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
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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;)
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
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/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,
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
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…
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
N-ms — Noun common · masculine singular absoluteHNcmsa