Reconstruction of the Midianite Tent-Shrine

Reconstruction of the Midianite Tent-Shrine

Reconstruction of the Midianite tent-shrine discovered at Timnah. This was probably similar in concept to the Hebrew tabernacle and furnishes archaeological evidence for Oholibamah, ‘tent of the high place’. Mid-12th cent. BC.

Whitney, J. T. “Oholibamah, Oholah, Oholibah.” Ed. D. R. W. Wood et al. New Bible dictionary 1996 : 843. Print.

OIL. Unless cosmetic ointments (Ru. 3:3; 2 Sa. 14:2; Ps. 104:15) or oil of myrrh (Est. 2:12) are indicated, all other biblical references to oil are to the expressed product of the *OLIVE fruit. The abundance of olive-trees (Olea europaea) in ancient Palestine enabled a flourishing trade in oil to be carried on with Tyre and Egypt. Solomon supplied large quantities of oil to Hiram as part-payment for the construction of the Temple (1 Ki. 5:11; Ezek. 27:17), while Egypt imported substantial quantities of Palestinian oil (cf. Ho. 12:1), because the Egypt climate is not conducive to successful cultivation.
As an important element of religious observances, oil was prominent among the firstfruit offerings (Ex. 22:29) and was also an object of tithing (Dt. 12:17). The meal-offerings were frequently mixed with oil (Lv. 8:26; Nu. 7:19), while the sanctuary lamp (Ex. 25:6) was replenished from a supply of freshly processed oil (Lv. 24:2). Oil was used ceremonially at the consecration of priests (Ex. 29:2), at the purification of lepers (Lv. 14:10–18), during the daily sacrifice (Ex. 29:40), and at the completion of the Nazirite’s vow (Nu. 6:15). But certain ceremonies were devoid of oil, such as the jealousy-offering (Nu. 5:15) and the sin-offering (Lv. 5:11).
Olive oil was widely employed in the preparation of food, replacing butter in cooking (1 Ki 17:12–16). An equally popular usage in the domestic sphere was that of a fuel for the small lamps found in abundance from an early period in Palestine. Both portable and other types of lamps generally had an indentation in the brim into which the wick of flax (Is. 42:3) or hemp was put. When the lamp was filled with olive oil the wick maintained a steady flame until the supply of fuel was depleted. When such lamps were being carried about it was customary in NT times for the bearer to attach a small container of olive oil to one finger by means of a string. Then if the lamp needed to be replenished at any time an adequate supply of oil was readily available (cf. Mt 25:1–13).
Apart from the use of oil at the consecration of the priests (Ex. 29:2), it was an important ritual element in the ceremonial recognition of the,, kingly office (1 Sa. 10:1; 1 Ki. 1:39).
As a medicine olive oil was used both internally and externally. Its soothing protective qualities made it a valuable remedy for gastric disorders, while its properties as a mild laxative were also recognized in antiquity. Externally it formed a popular unguent application for bruises and wounds (Is. 1:6; Mk. 6:13; Lk. 10:34).
In OT times olive oil was produced either by means of a pestle and mortar (Ex. 27:20) or by grinding the olives in a stone press. Excavations at Taanach, Megiddo and Jerusalem have uncovered presses hewn out of the solid rock. A large stone roller manipulated by two people crushed the olives to a pulp, which was then either trodden out (Dt. 33:24) or subjected to further pressing. After impurities had been removed the oil was ready for use. The Garden of Gethsemane gaṯšemen, ‘oil press’) received its name from the stone presses set up to extract oil from the berries gathered on the Mount of Olives.
Oil was commonly used for anointing the body after a bath (Ru. 3:3; 2 Sa. 12:20), or as part of some festive occasion (cf. Ps. 23:5). In ancient Egypt a servant generally anointed the head of each guest as he took his place at the feast. The anointing of the sick (Jas. 5:14) in NT times had become a quasi-sacramental rite. Josephus records as a peculiarity of the Essenes that they did not anoint themselves with oil, since they considered it ‘defiling’ (BJ 2.123).
The presence of oil symbolized gladness (Is. 61:3) while its absence indicated sorrow or humiliation (Joel 1:10). Similarly oil was used as an image of comfort, spiritual nourishment, or prosperity (Dt. 33:24; Jb. 29:6; Ps. 45:7).

BIBLIOGRAPHY. H. N. and A. L. Moldenke, Plants of the Bible, 1952, pp. 97f., 158ff.; A. Goor, ‘The place of the olive in the Holy Land and its history through the ages’, Economic Botany 20, 1966, pp. 223–243; A. Goor and M. Nurock, The Fruits of the Holy Land, 1968, pp. 89–120.


Harrison, R. K. “Oil.” Ed. D. R. W. Wood et al. New Bible dictionary 1996 : 844. Print.