Ointment
Ointment
()
Perfumes for the toilet were extensively used in ancient as well as in modern times. The modern methods of extraction and preparation, however, were unknown, and the principal form of these luxuries was that of perfumed oils and pomades. The basis of the former was olive oil or some similar vegetable oil (e.g. oil of nuts or almonds), to which were added the fragrant volatile oils obtained from various flowers and plants. Of the scented ingredients the finest and most expensive came from the East, and the oleum nardinum, made from the flowers of Indian or Arabian nard-grass, was especially prized among the Romans. Unguents of this type were liquid or semi-liquid, rather than of the consistency suggested by the modern use of the word ointment, and were kept in bottles of precious metal or stone. The alabastron was of the latter material, and was a small cylindrical vessel narrowing at the neck in order that the contents might drip out gradually. The pomades, on the other hand, had fine fat for their basis. These various ointments were used for anointing the body, especially after bathing, for dressing the hair and beard, for perfuming the dress, and even for scenting the water of the bath. In the public baths at Rome there were special apartments (unctoria) where the unguents were applied. Pliny (Historia Naturalis (Pliny) xiii. 1 ff.) comments on the prevalence of this form of luxury in the society of his time. Cicero (in Cat. ii. 3) says that the effeminate companions of Catiline shine with ointments (nitent unguentis).
In Rev 18:13 ointment (so Revised Version ; Authorized Version ointments) appears in the list of the luxurious merchandise of Babylon (i.e. Rome), and the foregoing particulars illustrate the aptness of the reference.
The eyesalve of Rev 3:18, though used in conjunction with the verb (anoint) does not belong to the class of ordinary unguents. The Gr. word is or (dim. from ). The collyra was a sort of elongated bun, and the collyrium was a medicated preparation of similar shape, used for rubbing on tender eyelids or other affected parts (Celsus, v. xxviii. 12; Horace, Sat. I. v. 30; Pliny, Historia Naturalis (Pliny) xxxv. 53).
Literature.-W. A. Becker, Gallus9, 1888, p. 378; E. Guhl-W. Koner, Das Leben der Griechen und Rmer3, 1873, Eng. translation , 1889, pp. 150, 398, 492, 508.
James Patrick.
Fuente: Dictionary of the Apostolic Church
ointment
A soft, unctuous substance, which readily melts when applied to the skin. Among the Orientals of Bible times much use was made of sweet smelling unguents, among which spikenard was the most famous. It is now generally believed to be the Nardostachys jatamansi, closely allied to valerian. It seems quite certain that this is the nard sed by Mary of Bethany to anoint Our Lord (Matthew 6; Mark 14; John 12). The Apostles estimate the value of the pound of nard to be 300 denarii. Ointments were used commonly in religious rites and in the burial of the dead.
Fuente: New Catholic Dictionary
Ointment
is the representative in the Bible of the following words in the original: 1.
, she’men (so rendered in 2Ki 20:13; Psa 133:2; Pro 27:16; Ecc 7:1; Ecc 9:8; Ecc 10:1; Son 1:3; Son 4:10; Isa 1:6; Isa 39:2; Isa 57:9; Amo 6:6; anointing, Isa 10:27), probably oil (as elsewhere rendered, except olive in 1Ki 6:23; 1Ki 6:31-33; pine in Neh 8:15; fatness in Psa 109:24; fat things in Isa 25:6; fat in Isa 28:1; Isa 28:4; fruitful in Isa 5:1). 2. , mishchah (in Exo 30:25), properly anointing (as elsewhere rendered). 3. Usually and distinctively some form of the root , denoting perfume; either the simpler noun , 2rokach (Exo 30:25), an odorous compound'(confection, Exo 30:35); or the concrete , mirkach’ath (1Ch 9:30; compound, Exo 30:25; prepared by the apothecaries’ art, 2Ch 16:14); , merkachah (pot of ointment, Job 41:31; well spiced, Eze 24:10; plur. sweet flowers, Son 5:13), which probably signify the vessel in which perfumery was prepared. Cognate is , mark. something rubbed in. (things for purifying, Est 2:12). 3. In the Apocrypha and N.T. ,ivpov, myrrh (invariably rendered ointment). In the following sketch we follow the ancient information with modern additions. SEE OIL.
The ointments and oils used by the Israelites were rarely simple, but were composed of various ingredients (Job 41:22; comp. Pliny, Hist. Nat. 29:8). Oliveoil, the valued product of Palestine (Deu 28:40; Mic 6:15), was combined with sundry aromatics, chiefly foreign (1Ki 10:10; Eze 27:22), particularly spices, myrrh, and nard [see these words]. Such ointments were for the most part costly (Amo 6:6), and formed a much-coveted luxury. The ingredients, and often the prepared oils and resins in a state fit for use, were obtained chiefly in traffic from the Phoenicians, who imported them in small alabaster boxes, in which the delicious aroma was best preserved. A description of the more costly unguents is given by Pliny (Hist. Nat. 13:2). The preparation of these required .peculiar skill, and therefore formed a particular profession. The , rokechim, of Exo 30:25; Exo 30:35; Neh 3:8; Ecc 10:1, called apothecary in the A. V., denotes no other than a maker of perfumes. The work was sometimes carried on by women confectionaries (1Sa 8:13). So strong were the better kinds of ointments, and so perfectly were the different component substances amalgamated, that they have been known to retain their scent several hundred years. One of the alabaster vases in the museum at Alnwick Castle contains some of the ancient Egyptian ointment, between two and three thousand years Old, and yet its odor remains (Wilkinson, Anc. Egyptians, 2:314). SEE ALABASTER.
The practice of producing an agreeable odor by fumigation, or burning incense, as well as that of anointing the person with odoriferous oils and ointments, and of sprinkling the dress with fragrant waters, originated in, and is confined to, warm climates. In such climates perspiration is profuse, and much care is needful to prevent the effects of it from being offensive. It is in this necessity we may find the reason for the use of perfumes, particularly at weddings and feasts, and on visits to persons of rank; and in fact. on most of the occasions which bring people together with the intention of being agreeable to one another. SEE PERFUME.
The following are the uses of ointments referred to in the Scriptures.
1. Cosmetic. The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews (Rth 3:3; Ecc 7:1; Ecc 9:8; Pro 27:9; Pro 27:16; Son 1:3; Son 4:10; Amo 6:6; Psa 45:7; Isa 57:9; Mat 26:7; Luk 7:46; Rev 18:13; Yoma, 8:1; Shabb. 9:4; Plato, Symp. 1:6, p. 123; see authorities in Hofmann, Lex. s.v. Unguendi ritus). Oil of myrrh, for like purposes, is mentioned in Est 2:12. Strabo says that the inhabitants of Mesopotamia use oil of sesame, and the Egyptians castor-oil (kiki), both for burning, and the lower classes for anointing the body. Chardin and other travelers confirm this statement as regards the Persians, and show that they made little use of olive-oil, but used other oils, and among them oil of sesame and castor-oil. Chardin also describes the Indian and Persian custom of presenting perfumes to guests at banquets (Strabo, 16:746; 17:824; Chardin, Voy. 4:43, 84, 86; Marco Polo, Trav. [Early Trav.] p. 85; Olearius, Trav. p. 305). Egyptian paintings represent servants anointing guests on their arrival at their entertainer’s house, and alabaster vases exist which retain the traces of the ointment which they formerly contained. Atheneus speaks of the extravagance of Antiochus Epiphanes in the use of ointments for guests, as well as of ointments of various kinds (Wilkinson, Anc. Eg. 1:78, pl. 89; 1:157; Atheneus, 10:53; 15:41). SEE ANOINT.
2. Funeral. Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Our Lord thus spoke of his own body being anointed by anticipation (Mat 26:12; Mar 14:38; Luk 23:56; Joh 12:3; Joh 12:7; Joh 19:40; see also Plutarch, Consol. p. 611; 8:413, ed. Reiske). SEE BURIAL.
3. Medicinal. Ointment formed an important feature in ancient medical treatment (Celsus, De Med. 3:19; v. 27; Pliny, 24:10; 29:3, 8, 9). The prophet Isaiah alludes to this in a figure of speech; and our Lord, in his cure of a blind man, adopted as the outward sign one which represented the usual method of cure. The mention of balm of Gilead and of eye-salve (collyrium) point to the same method (Isa 1:6; Joh 9:6; Jer 8:22; Jer 46:11; Jer 51:8; Rev 3:18; Tob 6:8; Tob 11:8; Tob 11:13; Tertull. De Idololatr. 11). SEE MEDICINE.
4. Ritual. Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration (Exo 30:23; Exo 30:33; Exo 29:7; Exo 37:29; Exo 10:9; Exo 10:15). It was first compounded by, Bezaleel, and its ingredients and proportions are precisely specified: viz. of pure myrrh and cassia 500 shekels (250 ounces) each; sweet cinnamon and sweet calamus 250 shekels (125 ounces) each; and of olive-oil 1 hin (about 5 quarts, 330.96 cubic inches). These were to be compounded according to the art of the apothecary into an oil of holy ointment (Exo 30:25). It was to be used for anointing
1, the Tabernacle itself;
2, the table and its vessels;
3, the candlestick and its furniture;
4, the altar of incense;
5, the altar of burnt-offering and its vessels;
6, the laver and its foot;
7, Aaron and his sons.
Strict-prohibition was issued against using this unguent for any secular purpose, or on the person of a foreigner, and against imitating it in any way whatsoever (Exo 30:32-33). The composition was not preserved as a secret, but was publicly declared and described, with a plain prohibition to make any like it. Maimonides says that doubtless the cause of this prohibition was that there might be no such perfume found elsewhere, and consequently that a greater attachment might be induced to the sanctuary; and also to prevent the great evils which might arise from men esteeming themselves more excellent than others, if allowed to anoint themselves with a similar oil (More Nebochim, ch. 20). The reasons for attaching such distinction to objects consecrated by their holy appropriations are too obvious to need much elucidation. These ingredients, exclusive of the oil, must have amounted in weight to about 47 lbs. 8 oz.
Now oliveoil weighs at the rate of 10 lbs. to the gallon. The weight therefore of the oil in the mixture would be 12 lbs. 8 oz. English. A question arises, in what form were the other ingredients, and what degree of solidity did the whole attain? Myrrh, pure (derosr), free-flowing (Gesen. Thes. p. 355), would seem to imply the juice which flows from the tree at the first incision, perhaps the bordorato sudantia ligno balsama (Georg. 2:118), which Pliny says is called stacte, and is the best (12:15 Dioscorides, 1:73, 74; quoted by Celsus, 1 159; and Knobel on Exodus , 1. c.). This juice, which at its first flow is soft and oily, becomes harder on exposure to the air. According to Maimonides, Moses (not Bezaleel). having reduced the solid ingredients to powder, steeped them in water till all the aromatic qualities were drawn forth. He then poured in the oil, and boiled the whole till the water was evaporated. The residuum thus obtained was preserved in a vessel for use (Otho, Lex. Rabb. s.v. Oleum). This account is perhaps favored by the. expression powders of the merchant, in reference to myrrh (Son 3:6; Keil, Arch. d. Hebr. p. 173). Another theory supposes all the ingredients to have been in the form of oil or ointment, and the measurement by weight of all except the oil seems to imply that they were in some solid-form, but whether in an unctuous state or in that of powder cannot be ascertained. A process of making ointment, consisting, in part at least, in boiling, is alluded to in Job 41:31. The charge of preserving the anointing oil, as well as the oil for the light, was given to Eleazar (Num 4:16).: The quantity of ointment made in the first instance seems to imply that it was intended to last a long time. The Rabbinical writers say that it lasted 900 years, i.e. till the captivity, because it was said, Ye shall not make any like it (Exo 30:32); but it seems clear from 1Ch 9:30 that the ointment was renewed from time to time (Cheriith, 1:1). The prodigious quantity of this holy ointment made on the occasion which the text describes, being no less than 750 ounces of solids compounded with five quarts of oil, may give some idea of the profuse use of perfumes among the Hebrews. The ointment with which Aaron was anointed is said to have flowed down over his garments (Exo 29:21; Psa 133:2 : skirts, in the latter passage, is literally mouth, i.e.the opening of the robe at the neck; Exo 28:32). This circumstance may give some interest to the following anecdote, which we translate from Chardin (Voyages, 4:43, ed. Langles). After remarking how prodigal the eastern females are of perfumes, he gives this instance:
I remember that, at the solemnization of the nuptials of the three princesses royal of Golconda, whom the king, their father, who had no other children, married in one day, in the year 1679, perfumes were lavished on every invited guest as he arrived. They sprinkled them upon those who were clad in white; but gave them into the hands of those who wore colored raiment, because their garments would have been spoiled by throwing it over them, which was done in the following manner. They threw over the body a bottle of rose- water, containing about half a pint, and then a larger bottle of water tinted with saffron, in such a manner that the clothes would have been stained with it. After this, they rubbed the arms and the body with a liquid perfume of ladanumn and ambergris and they put round the throat a thick cord of jasmine. I was thus perfumed with saffron in many great houses of this country, and in other places. This attention and honor is a universal custom among the women who have the means of obtaining this luxury.
SEE UNGUENT.
Kings, and also in some cases prophets, were, as well as priests, anointed with oil or ointment; but Scripture only mentions the fact as actually taking place in the cases of Saul, David, Solomon, Jehu, and Joash. The Rabbins say that Saul, Jehu, and Joash were only anointed with common oil, while for David and Solomon the holy oil was used (1Sa 10:1; 1Sa 16:1; 1Sa 16:13; 1Ki 1:39; 2Ki 9:1; 2Ki 9:3; 2Ki 9:6; 2Ki 11:12; Godwyn, Moses and Aaron, 1:4; Carpzov, Apparatus, p. 56, 57; Hofmann, Lex. s.v. Unguendi ritus; Jerome, Com. in Osee, 3:134). It is evident that the sacred oil was used in the case of Solomon, and probably in the cases of Saul and David. In the case of Saul (1Sa 10:1) the article is used, the oil, as it is also in the case of Jehu (2Ki 9:1); and it seems unlikely that the anointing of Joash, performed by the high-priest, should have been defective in this respect. SEE CONSECRATION.
In the Christian Church the ancient usage of anointing the bodies of the dead was long retained, as is noticed by Chrysostom and other writers quoted by Suicer, s.v. . The ceremony of chrism or anointing was also added to baptism. See authorities quoted by Suicer, l. c., and under and . SEE CHRISM; SEE UNCTION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ointment
Various fragrant preparations, also compounds for medical purposes, are so called (Ex. 30:25; Ps. 133:2; Isa. 1:6; Amos 6:6; John 12:3; Rev. 18:13).
Fuente: Easton’s Bible Dictionary
Ointment
See ANOINT.)
Fuente: Fausset’s Bible Dictionary
Ointment
OINTMENT ().Nard oil, from a plant found especially in Arabia (nardus), and highly prized at Rome. St. Luke mentions it in connexion with the anointing of Christ by the unnamed woman in the house of Simon the Pharisee (Luk 7:38; Luk 7:46), and again (Luk 23:56) as one of the things prepared by the women for the intended completion of the burial of the Master. See art. Anointing.
In the account of the anointing of Jesus at Bethany, St. Matthew describes the unguent as , exceeding precious ointment (Mat 26:7 Revised Version NT 1881, OT 1885 ); St. Mark as , ointment of spikenard [marg. pistic nard] very costly (Mar 14:3 Revised Version NT 1881, OT 1885 ); St. John as , ointment of spikenard very precious (Joh 12:3 Revised Version NT 1881, OT 1885 , with ref. to Mar 14:3 [marg.]). As this word is found only in these two places, it is rather difficult to give its true equivalent. It is used by Plato (Gorg. 455) and by Aristotle (Rhet. 1. 2), where it is synonymous with , persuasive; but that meaning would be irrelevant in this connexion.* [Note: In later Greek, however, = trustworthy, and the meaning may thus be genuine, unadulterated, pure.] Scaliger would translate pounded nard, from , to pound, which is a possible rendering, but lacks analogy. The Revised Version NT 1881, OT 1885 has translated it spikenard, following, apparently, the Vulgate rendering of Mar 14:3, spicati. Some would translate liquid nard, deriving from , to drink; others regard it as a local technical term (see Mar 14:3 (Revised Version margin) ; cf. Westcott, St. John, Joh 12:3). The most natural rendering would appear to be pistic nard, an Ointment prepared from the oil of the pistachio nut, which is used to this day in Syria for similar purposes. See especially a long note by Morison, Com. on Mark, Mar 14:3, and cf. artt. Nard and Spikenard.
Henry E. Dosker.
Fuente: A Dictionary Of Christ And The Gospels
Ointment
OINTMENT.With two exceptions, ointment in our EV [Note: English Version.] is the rendering, in OT, of the ordinary word for oil, and in some passages the ointment may have consisted of oil only. In most of the references, however, perfumed oil is undoubtedly meant. The two are distinguished in Luk 7:46 My head with oil thou didst not anoint; but she hath anointed my feet with ointment (myron). The extensive use of myron in NT in the sense of ointment shows that myrrh was then the favourite perfume. The dead body, as well as the living subject, was anointed with this ointment (Luk 23:56). Another very costly unguent is described as ointment of spikenard (Mar 14:3, Joh 12:3), for which see Spikenard. These much-prized unguents were kept in pots of alabaster, as in Egypt, where they are said to retain their fragrance for several hundred years (Wilkinson, Anc. Egyp. i. 426, with illust.).
In the Priests Code there is repeated reference to a specially rich unguent, the holy anointing oil, the composition of which is minutely laid down in Exo 30:23-25. The ingredients, in addition to a basis of olive oil, are rendered in RV [Note: Revised Version.] as flowing myrrh, sweet cinnamon, sweet calamus, and cassia. The penalty for the unauthorized manufacture and sacrilegious use of this sacred chrism was excommunication.
A. R. S. Kennedy.
Fuente: Hastings’ Dictionary of the Bible
Ointment
ointment: The present use of the word ointment is to designate a thick unguent of buttery or tallow-like consistency. the King James Version in frequent instances translates shemen or meshah (see Exo 30:25) ointment where a perfumed oil seemed to be indicated. the American Standard Revised Version has consequently substituted the word oil in most of the passages. Merkahah is rendered ointment once in the Old Testament (Job 41:31 (Hebrew 41:23)). The well-known power of oils and fats to absorb odors was made use of by the ancient perfumers. The composition of the holy anointing oil used in the tabernacle worship is mentioned in Exo 30:23-25. Olive oil formed the base. This was scented with flowing myrrh … sweet cinnamon … sweet calamus … and … cassia. The oil was probably mixed with the above ingredients added in a powdered form and heated until the oil had absorbed their odors and then allowed to stand until the insoluble matter settled, when the oil could be decanted. Olive oil, being a non-drying oil which does not thicken readily, yielded an ointment of oily consistency. This is indicated by Psa 133:2, where it says that the precious oil ran down on Aaron’s beard and on the collar of his outer garment. Anyone attempting to make the holy anointing oil would be cut off from his people (Exo 30:33). The scented oils or ointments were kept in jars or vials (not boxes) made of alabaster. These jars are frequently found as part of the equipment of ancient tombs.
The word translated ointment in the New Testament is , muron, myrrh. This would indicate that myrrh, an aromatic gum resin, was the substance commonly added to the oil to give it odor. In Luk 7:46 both kinds of oil are mentioned, and the verse might be paraphrased thus: My head with common oil thou didst not anoint; but she hath anointed my feet with costly scented oil.
For the uses of scented oils or ointments see ANOINTING; OIL.
Fuente: International Standard Bible Encyclopedia
Ointment
Except in Exo 30:25 (where the Hebrew words are mishchah and roqach, and may be translated “an oil of holy ointment, a perfume”), and in 1Ch 9:30; Job 41:31 (where the words are derived from roqach ), the Hebrew word is shemen, which is constantly translated ‘oil.’ It is used for ‘fatness, oil, spiced oil,’ and hence ‘ointment,’ with which on joyful occasions the head was anointed, Psa 133:2, and is elsewhere called the ‘oil of gladness.’ Psa 45:7: cf. Pro 27:9; Pro 27:16; Ecc 7:1; Ecc 9:8; Amo 6:6. As an emollient it was applied to wounds or bruises. Isa 1:6. In the N.T. the word is , ‘oil mingled with fragrant spices:’ with such Mary anointed the Lord, and its perfume filled the house, Joh 12:3; Joh 12:5; it was also used by a woman ‘which was a sinner.’ Luk 7:37-38. The ointment would be more or less costly according to the ingredients.
Fuente: Concise Bible Dictionary
Ointment
Not sacred:
– General references
2Ki 20:13; Est 2:12; Ecc 7:1; Ecc 10:1; Son 1:3; Son 4:10; Amo 6:6; Mar 14:3-5; Joh 12:3-5
– The alabaster box of
Mat 26:7
Sacred:
– Formula for
Exo 30:23-25
– Uses of
Exo 30:26-33
– Compounded by Bezaleel
Exo 37:1; Exo 37:29 Oil, Sacred
Fuente: Nave’s Topical Bible
Ointment
Ointment. (An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive. — Editor).
Cosmetic. — The Greek and Roman practice of anointing the head and clothes, on festive occasions, prevailed also among the Egyptians, and appears to have had place, among the Jews. Rth 3:2.
Funereal. — Ointments, as well as oil, were used to anoint dead bodies, and the clothes in which they were wrapped. Mat 26:12.
Medicinal. — Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Rev 3:18; etc.
Ritual. — Besides the oil used in many ceremonial observances, a special ointment was appointed, to be used in consecration. Exo 30:23; Exo 30:33; Exo 29:7; Exo 37:29; Exo 40:9; Exo 40:15. A person whose business it was to compound ointments, in general, was called an “apothecary.” Neh 3:8 The work was sometimes carried on by woman, “confectionaries.” 1Sa 8:13.
Fuente: Smith’s Bible Dictionary
Ointment
a word derived by the ancients from muro, “to flow,” or from murra, “myrrh-oil” (it is probably of foreign origin; see MYRRH). The “ointment” is mentioned in the NT in connection with the anointing of the Lord on the occasions recorded in Mat 26:7, Mat 26:9, Mat 26:12; Mar 14:3-4; Luk 7:37-38, Luk 7:46; Joh 11:2; Joh 12:3 (twice), Joh 12:5. The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the best of its kind, and the spikenard was one of the costliest of perfumes. “Ointments” were used in preparing a body for burial, Luk 23:56 (“oinments”). Of the act of the woman mentioned in Mat 26:6-13, the Lord said, “she did it to prepare Me for burial;” her devotion led her to antedate the customary ritual after death, by showing both her affection and her understanding of what was impending. For the use of the various kinds of “ointments” as articles of commerce, see Rev 18:13.
Fuente: Vine’s Dictionary of New Testament Words
Ointment
Exo 30:25 (c) Probably we may understand by this perfume that the GOD of Heaven gives to His people the strange fragrance of His presence, which distinguishes them from all other people. No one could use this ointment but those in the tabernacle. Those upon whom it was placed, as well as all the articles on which it was spread, were identified as being holy and belonging exclusively to GOD. Those who walk with the Lord and live in His presence do have a heavenly fragrance about them that no religion can give.
Psa 133:2 (a) By this we understand the gracious fellowship of GOD’s people as they dwell together and serve with one another.
Ecc 10:1 (b) This definitely is a type of the godly and wise life of a devoted Christian. This good reputation may be easily spoiled by some act or attitude of folly which may come into the life of that person.
Son 1:3 (a) This beautiful picture represents the soothing and blessed effects of the name of the Lord upon the hungry, weary heart of that one who trusts in CHRIST.
Isa 1:6 (c) Probably this may be a picture of human efforts which are made to cover up human sins and failures. It may represent GOD’s provision for the sinner.
Mat 26:7 (c) Perhaps this is a type of the worship and adoration brought to the Lord JESUS because of His loveliness, and because that He is so precious to the heart.