Ointment

Holman Bible Dictionary

Terminology The Old Testament uses various words to describe ointment. The most common, shemen , simply means oil ( Genesis 28:28;  Hosea 2:8 ). The Old Testament does not distinguish between oil and ointment. In the New Testament, muron , “ointment” ( Matthew 26:7;  Mark 14:3-4;  Luke 7:37-38 ) was a perfumed ointment.

Manufacture The base for ointment was olive oil. Olives were very common in Palestine; however, perfumed salves were very expensive. A great demand arose for ointments as people attempted to protect themselves against the hot wind from the desert and the arid condition of the land.

The preparation of ointments was the job of skilled persons trained in the art of producing perfume. Bezaleel and Aholiab were appointed by God to prepare the sacred ointment and the incense used in worship ( Exodus 31:1-11 ). While the blending of perfumes and ointment for secular use was probably done by women ( 1 Samuel 8:13 ), priestly families were responsible for the production of the large amount of ointments necessary for Temple use ( 1 Chronicles 9:30 ). In the postexilic period a group of professional people in Jerusalem were skilled in the manufacture of perfumed ointments ( Nehemiah 3:8 ). These people were called “apothecary” (KJV) or “perfumers” (Rsv, Niv;  Exodus 30:25 ,Exodus 30:25, 30:35;  Exodus 37:29;  Ecclesiastes 10:1 ). Their function was to take the many gums, resins, roots, and barks and combine them with oil to make the various anointments used for anointing purposes. In many cases, the formula for these ointments and perfumes was a professional secret, handed down from generation to generation. Egyptian and Ugaritic sources have shown that water mixed with oil was heated in large pots (see  Job 41:31 ). While the water was boiling, the spices were added. After the ingredients were blended, they were transferred to suitable containers. See  Mark 14:3 ). Dry perfumes were kept in bags (Song of  Song of Solomon 1:13 ) and in perfume boxes ( Isaiah 3:20 Nrsv; Niv: “perfume bottles”; KJV: “tablets”).

Ingredients Various spices were used in the manufacturing of ointments and perfumes: aloes ( Psalm 45:8;  John 19:39 ); balsam ( Exodus 30:23;  2 Chronicles 9:1 ); galbanum ( Exodus 30:34 ), myrrh, or more literally mastic or ladanum ( Genesis 37:25;  Genesis 43:11 ); myrrh ( Esther 2:12;  Matthew 2:11 ), nard (Song of. Sol.  Matthew 4:13-14;  Mark 14:3; KJV: “spikenard”), frankincense (KJV: “incense”;  Isaiah 60:6;  Matthew 2:11 ); balsam or balm ( Genesis 37:25;  Jeremiah 8:22 ); cassia ( Exodus 30:24;  Ezekiel 27:19 ), calamus ( Exodus 30:23; Song of  Song of Solomon 4:14; NRSV: “aromatic cane”), cinnamon ( Exodus 30:23;  Revelation 18:13 ), stacte ( Exodus 30:34 ), and onycha ( Exodus 30:34 ). Onycha, an ingredient derived from mollusks found in the Red Sea, was used in the mixture to be burned on the altar of incense. These spices were used as fragrant incense in worship. They were also mixed with oil to produce the holy anointing oil and to produce cosmetics and medicine.

Value Most of these spices were imported by the people who lived in Palestine. The great variety of spices used in the manufacture of ointments gave rise to merchants who traded in expensive spices and perfumes ( Genesis 37:28;  Ezekiel 27:17-22 ). In biblical times, Arabia was one of the principal traders in aromatic spices. Spices were also imported from Africa, India, and Persia. Perfumed ointments were highly prized. Solomon received an annual payment of perfume as tribute from his subjects ( 1 Kings 10:25 ); the queen of Sheba brought many costly spices as gifts to Solomon ( 1 Kings 10:2 ); Hezekiah, king of Judah, included valuable perfumed ointment and spices as part of his treasure ( 2 Kings 20:13;  Isaiah 39:2 ). When Mary anointed Jesus with a pound of costly ointment, Judas Iscariot rebuked Jesus because the ointment was worth the equivalent of one year's salary ( John 12:3-8 ).

Use Many personal things were perfumed with spiced ointment. The breath was perfumed (Song of  Song of Solomon 7:8 ), probably with spiced wine (Song of  Song of Solomon 8:2 ). The garments of the king were perfumed with myrrh, aloes , and cassia ( Psalm 45:8 ), or myrrh, frankincense, and “with all powders of the merchant” (Song of  Song of Solomon 3:6 ). The bed of the prostitute was perfumed with myrrh, aloes, and cinnamon ( Proverbs 7:17 ).

One of the most important uses of ointment in the Old Testament was in religious ceremonies. The manufacture of the anointing oil consisted of mixing olive oil with myrrh, sweet cinnamon, calamus, and cassia ( Exodus 30:22-25 ). This ointment was considered to be holy; anyone who manufactured the sacred oil for use outside the worship place was to be cut off from the people ( Exodus 30:33 ). See Oil , Anoint . Many individuals were anointed with the sacred ointment. The anointing of a person was viewed as an act of designation of that person to the service of God.

The shield of a soldier was anointed with oil ( 2 Samuel 1:21 ) as a symbol of dedication to God. Jacob anointed the pillar at Bethel, and the site where God appeared to him became a holy place ( Genesis 28:18;  Genesis 35:14 ).

Ointments were used in burial rites. See Burial .

Many people in the Ancient Near East believed strongly in the curative power of oil. See  Jeremiah 8:22;  Mark 6:13;  James 5:14 ) and as unguents for wounds ( Isaiah 1:6;  Luke 10:34 ). The law of Moses commanded the person healed of leprosy to be anointed with oil ( Leviticus 14:15-18 ,Leviticus 14:15-18, 14:26-29 ).

Ointments were used as cosmetics for protection of the skin. Perfumes were used to counteract bodily odor. The whole body was usually anointed with perfume after bathing ( Ruth 3:3;  2 Samuel 12:20;  Ezekiel 16:9 ). Perfumes were used inside the clothes (Song of  Song of Solomon 1:13 ) and by women who desired to be attractive to men ( Esther 2:12 ).

Claude F. Mariottini

Hastings' Dictionary of the New Testament

(μύρον)

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  Revelation 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  Revelation 3:18, though used in conjunction with the verb ἐγχρίειν (‘anoint’) does not belong to the class of ordinary unguents. The Gr. word is κολλούριον or κολλύριον (dim. from κολλύρα). 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 Römer3, 1873, Eng. translation, 1889, pp. 150, 398, 492, 508.

James Patrick.

Smith's Bible Dictionary

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.  Ruth 3:2.

Funereal. - Ointments, as well as oil, were used to anoint dead bodies, and the clothes in which they were wrapped.  Matthew 26:12.

Medicinal. - Ointment formed an important feature in ancient medical treatment.  Isaiah 1:6;  Jeremiah 8:22;  John 9:6;  Revelation 3:18; etc.

Ritual. - Besides the oil used in many ceremonial observances, a special ointment was appointed, to be used in consecration.  Exodus 30:23;  Exodus 30:33;  Exodus 29:7;  Exodus 37:29;  Exodus 40:9;  Exodus 40:15. A person whose business it was to compound ointments, in general, was called an "apothecary."  Nehemiah 3:8 The work was sometimes carried on by woman, "confectionaries."  1 Samuel 8:13.

Vine's Expository Dictionary of NT Words

1: Μύρον (Strong'S #3464 — Noun Neuter — muron — moo'-ron )

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  Matthew 26:7,9,12;  Mark 14:3,4;  Luke 7:37,38,46;  John 11:2;  12:3 (twice),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,   Luke 23:56 ("oinments"). Of the act of the woman mentioned in   Matthew 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  Revelation 18:13 .

Hastings' Dictionary of the Bible

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   Luke 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 (  Luke 23:56 ). Another ‘very costly’ unguent is described as ‘ointment of spikenard’ (  Mark 14:3 ,   John 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   Exodus 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.

Wilson's Dictionary of Bible Types

 Exodus 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.

 Psalm 133:2 (a) By this we understand the gracious fellowship of GOD's people as they dwell together and serve with one another.

 Ecclesiastes 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.

 Song of Solomon 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

 Isaiah 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.

 Matthew 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.

Morrish Bible Dictionary

Except in  Exodus 30:25 (where the Hebrew words are mishchah and roqach, and may be translated "an oil of holy ointment, a perfume"), and in  1 Chronicles 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,  Psalm 133:2 , and is elsewhere called the 'oil of gladness.'  Psalm 45:7 : cf.  Proverbs 27:9,16;  Ecclesiastes 7:1;  Ecclesiastes 9:8;  Amos 6:6 . As an emollient it was applied to wounds or bruises.  Isaiah 1:6 . In the N.T. the word is μύρον, 'oil mingled with fragrant spices:' with such Mary anointed the Lord, and its perfume filled the house,  John 12:3,5; it was also used by a woman 'which was a sinner.'  Luke 7:37,38 . The ointment would be more or less costly according to the ingredients.

Easton's Bible Dictionary

 Exodus 30:25 Psalm 133:2 Isaiah 1:6 Amos 6:6 John 12:3 Revelation 18:13

King James Dictionary

OINT'MENT, n. Unguent any soft, unctuous substance or compound, used for smearing, particularly the body or a diseased part.

Webster's Dictionary

(n.) That which serves to anoint; any soft unctuous substance used for smearing or anointing; an unguent.

Fausset's Bible Dictionary

See Anoint .)

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

is the representative in the Bible of the following words in the original: 1.

שֶׁמֶן , She ' Men (so rendered in  2 Kings 20:13;  Psalms 133:2;  Proverbs 27:16;  Ecclesiastes 7:1;  Ecclesiastes 9:8;  Ecclesiastes 10:1;  Song of Solomon 1:3;  Song of Solomon 4:10;  Isaiah 1:6;  Isaiah 39:2;  Isaiah 57:9;  Amos 6:6; "anointing,"  Isaiah 10:27), probably oil (as elsewhere rendered, except "olive" in  1 Kings 6:23;  1 Kings 6:31-33; "pine" in  Nehemiah 8:15; "fatness" in  Psalms 109:24; "fat things" in  Isaiah 25:6; "fat" in  Isaiah 28:1;  Isaiah 28:4; "fruitful" in  Isaiah 5:1). 2. מַשְׂחָה , Mishchah (in  Exodus 30:25), properly Anointing (as elsewhere rendered). 3. Usually and distinctively some form of the root רָקִח , denoting Perfume; either the simpler noun רֹקֵח , 2 Rokach ( Exodus 30:25), an odorous compound'(" ‘ confection,"  Exodus 30:35); or the concrete מַרַקִחִת , Mirkach 'Ath ( 1 Chronicles 9:30; "compound,"  Exodus 30:25; "prepared by the apothecaries' art,"  2 Chronicles 16:14); מֶרְקָחָה , merkachah ("pot of ointment,"  Job 41:31; "well" spiced,  Ezekiel 24:10; plur. "sweet" flowers,  Song of Solomon 5:13), which probably signify the vessel in which perfumery was prepared. Cognate is מָרוּק , Mark. something Rubbed in. ("things for purifying,"  Esther 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 ( Deuteronomy 28:40;  Micah 6:15), was combined with sundry aromatics, chiefly foreign ( 1 Kings 10:10;  Ezekiel 27:22), particularly spices, myrrh, and nard [see these words]. Such ointments were for the most part costly ( Amos 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 רֹקְחַים , Rokechim, of  Exodus 30:25;  Exodus 30:35;  Nehemiah 3:8;  Ecclesiastes 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" ( 1 Samuel 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 ( Ruth 3:3;  Ecclesiastes 7:1;  Ecclesiastes 9:8;  Proverbs 27:9;  Proverbs 27:16;  Song of Solomon 1:3;  Song of Solomon 4:10;  Amos 6:6;  Psalms 45:7;  Isaiah 57:9;  Matthew 26:7;  Luke 7:46;  Revelation 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  Esther 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 ( Matthew 26:12;  Mark 14:38;  Luke 23:56;  John 12:3;  John 12:7;  John 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 ( Isaiah 1:6;  John 9:6;  Jeremiah 8:22;  Jeremiah 46:11;  Jeremiah 51:8;  Revelation 3:18;  Tobit 6:8;  Tobit 11:8;  Tobit 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 ( Exodus 30:23;  Exodus 30:33;  Exodus 29:7;  Exodus 37:29;  Exodus 10:9;  Exodus 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 ( Exodus 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 ( Exodus 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 ( Song of Solomon 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 ( Numbers 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" ( Exodus 30:32); but it seems clear from  1 Chronicles 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 ( Exodus 29:21;  Psalms 133:2 : "skirts," in the latter passage, is literally "mouth," i.e.the opening of the robe at the neck;  Exodus 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 ( 1 Samuel 10:1;  1 Samuel 16:1;  1 Samuel 16:13;  1 Kings 1:39;  2 Kings 9:1;  2 Kings 9:3;  2 Kings 9:6;  2 Kings 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 ( 1 Samuel 10:1) the article is used, "the oil," as it is also in the case of Jehu ( 2 Kings 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. Ἔλαιον . The ceremony of chrism or anointing was also added to baptism. See authorities quoted by Suicer, ''L. C'' ., and under Βάπτισμα and Χρῖσμα . (See Chrism); (See Unction).

International Standard Bible Encyclopedia

oint´ment  : 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 meshaḥ (see   Exodus 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. Merḳāḥāh 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   Exodus 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  Psalm 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 ( Exodus 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 μύρον , múron , "myrrh." This would indicate that myrrh, an aromatic gum resin, was the substance commonly added to the oil to give it odor. In   Luke 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 .