| Translation | Verse | Text |
| Strong Concordance | Eze 46:5 | And the meat offering [04503] shall be an ephah [0374] for a ram [0352], and the meat offering [04503] for the lambs [03532] as he shall be able [03027] to give [04991], and an hin [01969] of oil [08081] to an ephah [0374]. |
| Word | American Tract Society - Definition |
| EPHAH | 1. A measure of capacity used among the Hebrews, containing three pecks and three pints. The Ephah was a dry measure, as of barley, Ru 2:17; and meal, Nu 5:15 Jud 6:19; and was of the same capacity with the bath in liquids. See BATH, or Ephah. 2. The son of Midian, and grandson of Abraham, Ge 25:4, who settled and gave his name to a region in Arabia supposed to have been near Midian, Isa 60:6. |
| Word | Easton Dictionary - Definition |
| EPHAH | gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Gen. 25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judg. 6:5). (2.) 1 Chr. 2:46, a concubine of Caleb. (3.) 1 Chr. 2:47, a descendant of Judah. Ephah, a word of Egyptian origin, meaning measure; a grain measure containing "three seahs or ten omers," and equivalent to the bath for liquids (Ex. 16:36; 1 Sam. 17:17; Zech. 5:6). The double ephah in Prov. 20:10 (marg., "an ephah and an ephah"), Deut. 25:14, means two ephahs, the one false and the other just. |
| Word | King James Dictionary - Definition |
| EPHAH | A Hebrew measurement. |
| Word | American Tract Society - Definition |
| HIN | A Hebrew liquid measure; as of oil, Ex 30:24; Eze 45:24, or of wine, Ex 29:40; Le 23:13. It was the sixth part of an ephah or bath, and contained ten or eleven pints. |
| Word | King James Dictionary - Definition |
| HIN | A liquid measurement. |
| Word | King James Dictionary - Definition |
| MEAT | Food. |
| Word | American Tract Society - Definition |
| OFFERING | 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;) 5. First fruits of the new corn, either in the simple state or prepared by parching or roasting in the ear, or out of the ear. The cakes were kneaded with olive oil, or fried in a pan, or only dipped in oil after they were baked. The bread offered for the altar was without leaven; for leaven was never offered on the altar, nor with the sacrifices, Le 2:11-12. But they might make presents of common bread to the priests and ministers of the temple. Honey was never offered with the sacrifices, but it might be presented alone, as first fruits, Le 2:11-12. Those who offered living victims were not excused from giving meal, wine, and salt, together with the greater sacrifices. Those who offered only oblations of bread or of meal offered also oil, incense, salt, and wine, which were in a manner their seasoning. The priest in waiting received the offerings from the hand of him who brought them, laid a part on the altar, and reserved the rest for his own subsistence as a minister of the Lord. Nothing was wholly burned up but the incense, of which the priest retained none. See Le 2:2,13 Nu 15:4-5. In some cases the law required only offerings of corn or bread, as when they offered the first fruits of harvest, whether offered solemnly by the nation, or as the devotion of private persons. The unbloody offerings signified, in general, not so much expiation, which was the peculiar meaning of the sacrifices, as the consecration of the offerer, and all that he had to Jehovah. Only in the case of the poor man, who could not afford the expense of sacrificing an animal, was an unbloody offering accepted in its stead, Le 5:11. See SACRIFICES. |
| Word | Easton Dictionary - Definition |
| 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. |
| Word | American Tract Society - Definition |
| OIL | 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, 1Ch 27:28 Eze 27:17 Ho 12:1. Oil was as much an article of storage and of traffic as corn and wine, 2Ch 32:28 Ezr 3:7. The best oil was obtained from the fruit while yet green by a slight beating or pressing, Ex 27:20 29:40. The ripe fruit is now, and has been from ancient times, crushed by passing stone rollers over it. The crushed mass is then subjected to pressure in the oil-mill, Hebrew, gath-shemen. The olive-berries are not now trodden with the feet. This, however seems to have been practiced among the Hebrews, at least to some extent when the berries had become soft by keeping, Mic 6:15. Gethsemane, that is, oil-press, probably took its name originally from some oil-press in its vicinity. See OLIVE. |
| Word | Easton Dictionary - Definition |
| 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 (Ex. 25:6; 27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matt. 26:12; Luke 23:56). It was one of the most valuable products of the country (Deut. 32:13; Ezek. 16:13), and formed an article of extensive commerce with Tyre (27:17). The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3), and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It was very abundant in Galilee. (See OLIVE.) |
| Word | Easton Dictionary - Definition |
| RAM | exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have "Aram." (2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27). (3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21. |
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