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Exodus Chapter
Thirty
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 30
This chapter treats of the
altar of incense
its form and use
Exodus 30:1 of the
ransom of the Israelites
with the half shekel when numbered
Exodus 30:11 of the
laver for the priests to wash their hands and feet at before service
Exodus 30:17 of the
anointing oil
the ingredients of it
and what was to be done with it
Exodus 30:22
and
of the perfume
the composition and use of it
Exodus 30:34.
Exodus 30:1 “You
shall make an altar to burn incense on; you shall make it of acacia wood.
YLT 1`And thou hast made an altar [for] making
perfume; [of] shittim wood thou dost make it;
And thou shalt
make an altar to burn incense upon
.... The Targums of
Onkelos and Jonathan call it incense of spices
properly enough
for it was
made of various spices; of which see Exodus 30:34 and
this was necessary on a natural and civil account
to remove those ill smells
from the sanctuary
occasioned by the number of beasts continually slain in it;
but chiefly on a religions account
to denote the acceptableness of the service
of the sanctuary to God:
of shittim wood
shall thou make it: of the same that the altar of burnt offering was made
which was
covered with brass
but this with gold
as after related; of this sort of wood;
see Gill on Exodus 25:5 as this
altar was a type of Christ
the shittim wood may respect his human nature;
which wood
though it sprung out of the earth
was not common
but choice and
excellent
and very strong durable
and incorruptible; and so Christ
though he
was man made of an earthly woman in his human nature
yet was chosen out of the
people
is the chiefest among ten thousand
and excellent as the cedars
the
man of God's right hand
whom he made strong for himself; and though he died in
it
he saw no corruption
he now lives
and will live for evermore; in which
nature he acts the part of a Mediator
and intercedes for his people
and
offers up their prayers
perfumed with the much incense of his mediation
to which
this altar has a special respect.
Exodus 30:2 2 A
cubit shall be its length and a cubit its width—it shall be square—and
two cubits shall be its height. Its horns shall be of one piece
with it.
YLT 2a cubit its length
and a cubit its breadth
(it is square)
and two cubits its height; its horns [are] of the same.
A cubit shall
be the length thereof
and a cubit the breadth thereof
four square shall it be
.... It was
one Jewish square cubit
which is in surface
according to Bishop Cumberland
three English square feet
and about forty seven square inches; which may
denote the solidity
perfection
and extensiveness of Christ's priesthood
it
being unchangeable
firm
and lasting; and which passes not from one to
another
and the which makes something perfect
which the law and priesthood of
Aaron could not
even perfects for ever them that are sanctified; and is very
extensive; the virtue of it reaches to all the elect of God
from the beginning
of the world to the end of it; not his sacrifice only
but his intercession
which is principally respected; that is made for all the people of God
in all
places
and in all ages
and for all things for them
both for this life
and
that which is to come:
and two cubits
shall be the height thereof; so that it was as high again as it was long
and broad: Christ
our interceding high priest
is made higher than the
heavens:
the horns
thereof shall be of the same; of the same wood the altar itself was made:
these were a sort of spires that rose up at the four corners of the altar; and
the Targum of Jonathan paraphrases the words
"and of it its horns shall be
erect;'which were chiefly for decoration and ornament; and may denote the
honour and glory of Christ
as well as his power and ability to save
to the
uttermost
all that come to God by him
or lay hold upon him
since he ever
lives to make intercession.
Exodus 30:3 3 And
you shall overlay its top
its sides all around
and its horns with pure gold;
and you shall make for it a molding of gold all around.
YLT 3`And thou hast overlaid it with pure gold
its top
and its sides round about
and its horns; and thou hast made to it a
crown of gold round about;
And thou shalt
overlay it with pure gold
.... Hence this altar is sometimes called
the golden altar
Numbers 4:11 this
may figure the deity of Christ
whose head is as the most fine gold
and is in
the divine nature
in the form of God
and is the brightness of his glory
and
possessed of the same perfections; or rather the glorification of his human
nature in heaven
where he is highly exalted
and the preciousness of his
intercession
which is always powerful and prevalent
and the duration of it:
the top
thereof
and the sides thereof
round about
and the horns thereof: all and each
of them were covered with gold; this altar had a top
when the altar of burnt
offering had none
but its hollow place was filled up with earth at every
encampment; so Jarchi observes: this was not a grate
as the Vulgate Latin
version renders it
for here were neither blood nor ashes to be let through;
but it was a flat covering like the roof of a house
as the word signifies
on
which was set a golden dish
with live coals and incense burning on them; and
which
when burnt
was carried away: and the sides are the four sides of the
frame
it being a square
or the two sides and two ends of it; and the horns
the four horns at each corner
all were covered with plates of gold; so that
this altar was a richer and more excellent one than that of burnt offering; and
may signify the superior excellency of Christ's state of exaltation to that of
his humiliation: in the latter
which the altar of burnt offering respected
he
was made of no reputation
and became obedient to the death of the cross
yea
was made sin
and a curse for his people; but in the former
which the altar of
incense respected
he was raised from the dead
and had glory given him; he was
raised for the justification of his people
and was himself justified in the
Spirit
ascended on high
was received into glory
sat down at the right hand
of God
making continual intercession for his saints:
and thou shall
make unto it a crown of gold round about; which was partly to keep
from slipping what was put upon it
but chiefly for ornament; and plainly
points at the exaltation of Christ in our nature in heaven
as our interceding
high priest
where he is a priest upon his throne; and is crowned with glory
and honour.
Exodus 30:4 4 Two
gold rings you shall make for it
under the molding on both its sides. You
shall place them on its two sides
and they will be holders for the
poles with which to bear it.
YLT 4and two rings of gold thou dost make to it
under its crown; on its two ribs thou dost make [them]
on its two sides
and
they have become places for staves
to bear it with them.
And two golden
rings shalt thou make to it under the crown of it
.... The crown
was on the top of the altar
at the edge of it all around; and just underneath
it were two rings of gold
two on each side:
by the two
corners thereof
upon the two sides of it shall thou make them; at each
corner a ring
and at each side; the use of them follows:
and they shall
be for places for the staves to bear it withal; these rings were for the
staves to be put into when the altar was to be carried from place to place
as
it was in the wilderness
during the travels of Israel there; and this
signifies that Christ never leaves his people; when they are in the wilderness
he is with them
interceding for them
providing all things necessary for their
food
safety
and protection
Revelation 12:14.
Exodus 30:5 5 You
shall make the poles of acacia wood
and overlay them with gold.
YLT 5`And thou hast made the staves of shittim
wood
and hast overlaid them with gold;
And thou shalt
make the staves of shittim wood
.... Of the same wood the altar itself was
made:
and overlay
them with gold; as that was; these rings and staves may be an emblem of the
precious ordinances of Christ
in which he grants his presence; and where he is
held forth in different ages and places as the interceding high priest of his
people
their advocate with the Father
pleading continually his propitiatory
sacrifice in their favour.
Exodus 30:6 6 And
you shall put it before the veil that is before the ark of the
Testimony
before the mercy seat that is over the Testimony
where I
will meet with you.
YLT 6and thou hast put it before the vail
which
[is] by the ark of the testimony
before the mercy-seat which [is] over the
testimony
whither I am met with thee.
Thou shalt put
it before the vail
.... That divides between the holy and the most holy place; not
within the vail in the holy of holies
but before it at the holy place
for
there the altar of incense stood: JosephusF15Antiqu. l. 3. c. 6.
sect. 8. says
between the candlestick and the table
i.e. of shewbread
stood
the altar of incense; now the candlestick and shewbread were in the holy place;
and with this account the TalmudistsF16T. Bab. Yoma
fol. 33. 2.
agree
who say
that the table was in the north
distant from the wall two
cubits and a half
and the candlestick on the south
distant from the wall two
cubits and a half
and the altar was in the middle
and stood between them: and
MaimonidesF17Hilchot Beth. Habechirah
c. 1. sect. 7. gives the like
account of its situation
which is here further described:
that is by the
ark of the testimony; which vail was by it
before which the altar was placed; the ark
of the testimony was the chest or coffer in which the law was put
and which
was the testimony of the will of God
from whence it had this name; and it
stood in the most holy place; and not by it in the same place
but over against
it
in the holy place stood the altar of incense:
before the
mercy seat
that is over the testimony; the mercy seat that was over the
ark
a lid or cover to it
where the testimony was; and towards this
before
the face of it
was the altar of incense
where the priest officiating
looked
directly towards it; having that in view for the acceptance of the people's
prayers to God through Christ
which they were making while he was burning the
incense:
where I will
meet thee; as he had before promised
Exodus 25:22.
Exodus 30:7 7 “Aaron
shall burn on it sweet incense every morning; when he tends the lamps
he shall
burn incense on it.
YLT 7`And Aaron hath made perfume on it
perfume
of spices
morning by morning; in his making the lamps right he doth perfume
it
And Aaron shall
burn thereon sweet incense every morning
.... This in later times
was done by a common priest
who obtained this service by lots as we find in
the times of Zacharias
Luke 1:9 the
incense was fetched out of the house of Abtines
where it was made
and burning
coals were taken off of the altar of burnt offering in a vessel
and the
incense was spread upon them and burnt: the Jewish canons about this matter run
thusF18Misn. Tamid
c. 5. sect. 4
5. ; he that was worthy of
or
allotted to
the incense
took a vessel that held three kabs
and a bowl in the
midst of it
full and heaped up with incense
and took a silver censer
and
went up to the top of the altar
and moved the coals to and fro
and took them
and went down and poured them into a golden censer: and againF19Ibid.
c. 6. sect. 2
3.
he that was worthy of
or allotted to
a censer
gathered
the coals upon the top of the altar
and spread them with the edges of the
censer
and bowing himself went out; and he that was worthy of
or allotted to
the incense
took the bowl out of the midst of the vessel
and gave it to his
friend or neighbour: and he that burns the incense may not burn until the
president says to him
burn; and if he was an high priest
the president says
lord high priest
burn; the people depart
and he burns the incense
and bows
and goes away: the burning of the sweet incense was typical of the mediation
and intercession of Christ; the burning coals typified his sufferings
which
were painful to his body
and in which he endured the wrath of God in his soul
and both must be very distressing to him: the incense put upon these shows that
Christ's mediation and intercession proceeds upon his sufferings and death
his
bloodshed
satisfaction
and sacrifice; which mediation of his
like the sweet
incense
is frequent
is pure and holy
though made for transgressors
and
there is none like unto it; there is but one Mediator between God and man:
likewise this was typical of the prayers of the saints; and at the same time
that the incense was burnt the people were at prayer
which was set before the
Lord as incense
see Psalm 141:3
these
go upwards to God
and come up with acceptance to him
from off the golden
altar
being offered up to him by Christ
with his much incense
through his
blood and righteousness
and are pure
holy
fervent
and fragrant
and called
odours
Revelation 5:8.
when he
dresseth the lamps
he shall burn incense upon it; which he did
every morning he went into the holy place
where the candlestick with its lamps
was; these he trimmed and dressed
snuffed those that were ready to go out
lighted those that were gone out
supplied them with oil and wicks
and cleared
the snuff dishes
and the like: now near to the candlestick stood the altar of
incense
so that when the priest looked after the one
he did the service of
the other; and hence we learn
that our intercessor and lamplighter is one and
the same; he that was seen amidst the golden candlesticks dressing the lamps of
them
appears at the golden altar with a golden censer
to offer up the prayers
of his saints
Revelation 1:13 and
we learn also
that the light of the word and prayer should go together
as
they do in faithful ministers and conscientious Christians
who give themselves
up unto and employ themselves therein; the one to and in the ministry of the
word and prayer
and the other to and in the reading and hearing of the word
and prayer.
Exodus 30:8 8 And
when Aaron lights the lamps at twilight
he shall burn incense on it
a
perpetual incense before the Lord throughout your
generations.
YLT 8and in Aaron's causing the lamps to go up
between the evenings
he doth perfume it; a continual perfume before Jehovah to
your generations.
And when Aaron
lighteth the lamps at even
he shall burn incense upon it
.... In the
evening the priest went into the holy place to light the lamps that were gone
out; see Gill on Exodus 27:20 at the
same time he burnt incense on the altar; and as the daily sacrifice was offered
up morning and evening
so the incense was burnt every morning and evening
and
much about the same time: the Jews sayF20Misn. Yoma
c. 3. sect. 4.
that the incense of the morning was offered between the blood (i.e. the
sprinkling of the blood of the daily sacrifice) and the members
or the laying
of the pieces on the altar; and the incense of the evening was between the
pieces and the drink offering: and with this Philo agreesF21De
Victimis
p. 836.
who says
twice every day most fragrant odours were
offered
at the sun rising and setting
before the morning and after the
evening sacrifice:
a perpetual
incense before the Lord throughout your generations; thus Christ's
mediation and intercession is constant and continual; as his sacrifice
continually takes away the sin of the world
in which it was the antitype of
the daily sacrifice; so his blood continually speaks for peace and pardon
and
every blessing of grace for his people
in which it is the antitype of the
morning and evening incense; for he ever lives to make intercession; and so the
prayers of the saints are directed to God both morning and evening
and they
cease not praying as long as they live.
Exodus 30:9 9 You
shall not offer strange incense on it
or a burnt offering
or a grain
offering; nor shall you pour a drink offering on it.
YLT 9`Ye do not cause strange perfume to go up
upon it
and burnt-offering
and present
and libation ye do not pour out on
it;
Ye shall offer
no strange incense thereon
.... Which had not the same
but was made of
other materials
or had more or fewer; whatever was not exactly the same was
not to be offered; and so to make use of other mediators than Christ
whether
angels or men
or to put up prayer to God for the sake of our own
righteousness
pleading the merits of our works
and not the blood
righteousness
and sacrifice of Christ
is to offer strange incense
unacceptable to God
and which will be of no avail to men:
nor burnt
sacrifice
nor meat offering; these were to be offered and burnt upon the
altar of burnt offering:
neither shall
ye pour drink offering thereon; as upon the other altar; everything in
God's worship and service was to be done in the proper place and order; these offerings
and sacrifices
though they were by divine appointment
yet must be offered on
that altar which was peculiar for them.
Exodus 30:10 10 And
Aaron shall make atonement upon its horns once a year with the blood of the sin
offering of atonement; once a year he shall make atonement upon it throughout
your generations. It is most holy to the Lord.”
YLT 10and Aaron hath made atonement on its horns
once in a year
by the blood of the sin-offering of atonements; once in a year
doth he make atonement for it
to your generations; it [is] most holy to
Jehovah.'
And Aaron shall
make an atonement upon the horns of it once in a year
.... On the
day of atonement
as the Targum of Jonathan
and so Jarchi and Aben Ezra
explain it; and the atonement here referred to seems to be an atonement for the
altar itself
see Leviticus 16:18 and
as the altar of burnt offering was first expiated and then used
Exodus 29:36 so it
seems the altar of incense had not only an atonement made on it
but for it:
and this was done
with the blood
of the sin offering of atonement; by sprinkling the blood
of that offering upon the horns of it
as we learn from the afore mentioned
place; and this shows that Christ's mediation and intercession is founded upon
the virtue of his blood
and the efficacy of his atoning sacrifice
see 1 John 2:1.
once in the
year shall he make atonement upon it
throughout your generations; which proves
the insufficiency of all legal sacrifices of themselves to take away sin
since
every year
as the apostle observes
there was a remembrance of it
Hebrews 10:3.
it is most holy
unto the Lord; either the atonement made on the day of atonement
which was a
most holy part of service
and pointed at the great atonement made by the most
Holy One
the Son of God; or this altar thus expiated
and devoted to sacred
use
was reckoned a most sacred one to the Lord
and so was to have nothing
offered upon it but what he ordered; with which Jarchi agrees in his
note
"the altar is sanctified to these things only
and not to any other
service.'
Exodus 30:11 11 Then the Lord spoke to
Moses
saying:
YLT 11And Jehovah speaketh unto Moses
saying
And the Lord
spake unto Moses
.... Continued his discourse; or
there being some intermission
reassumed it:
saying; as follows.
Exodus 30:12 12 “When
you take the census of the children of Israel for their number
then every man
shall give a ransom for himself to the Lord
when you number them
that there may be no plague among them when you number them.
YLT 12`When thou takest up the sum of the sons of
Israel for their numbers
then they have given each an atonement [for] his soul
to Jehovah in their being numbered
and there is no plague among them in their
being numbered.
When thou
takest the sum of the children of Israel
after their number
.... An
account of them
how many they are; which was sometimes done
and was proper to
be done
especially in time of war; though the present case seems to be for the
sake of raising money for the tabernacle and the service of it:
then shall they
give every man a ransom for his soul unto the Lord
when thou numberest them; which was not
done yearly
nor was it perpetual; we have but two instances of it after this
until the times of David
Numbers 1:2 yet it
seems to have been a yearly tax or tribute
in the times of Christ; see Gill on
Matthew 17:24
Matthew 21:12; and
in the Misnah is a whole treatise called "Shekalim"
in which an
account is given of the time and manner of collecting this ransom money
and
for what uses
and who were obliged to pay it
and who not; on the first of
Adar (or February) they proclaimed concerning the payment of it
on the
fifteenth the tables were set for that purpose
and on the twenty fifth the
proper persons sat in the sanctuary to receive itF23Misn. Shekalim
c. 1. sect. 1
3. : this was typical of the ransom of souls by Christ
who are
not all the world
for they are ransomed out of it
but Israelites
the whole
mystical Israel of God
and are a numbered people; their names are written in
the book of life
they are told into the hands of Christ
are exactly known by
God and Christ; and these are many and even numberless to men:
that there be
no plague amongst them when thou numberest them; as there was when David
numbered them; which some have thought was owing to the non-payment of the
ransom money after mentioned; the Septuagint version is
"no fall"
the ransom of souls by Christ preserves them from a total and final fall by sin
into everlasting ruin and destruction; or
"no death" as the Targum
of Onkelos
for redemption by Christ secures from the second death
and even from
a corporeal death as a penal evil.
Exodus 30:13 13 This
is what everyone among those who are numbered shall give: half a shekel
according to the shekel of the sanctuary (a shekel is twenty gerahs).
The half-shekel shall be an offering to the Lord.
YLT 13`This they do give
every one passing over
unto those numbered
half a shekel
by the shekel of the sanctuary (the shekel
[is] twenty gerahs); half a shekel [is] the heave-offering to Jehovah;
This they shall
give
everyone that passeth among them that are numbered
.... And their
number
according to Jarchi
was known by what was paid; for he says the sum
was taken not by heads
but everyone gave the half shekel
and by counting them
the number was known
as follows:
half a shekel
after the shekel of the sanctuary; that is
after the
standard of a shekel kept in the sanctuary as a rule for all; and so Jarchi
paraphrases it
"according to the weight of a shekel
which I have fixed
for thee to weigh
the shekel of the sanctuary.'It was about fourteen pence: a
shekel is twenty gerahs; a gerah being the twentieth part of a shekel
it was
not quite three halfpence of our money:
an half shekel shall
be the offering of the Lord; which was to be offered to him for the
ransom of souls
whose lives were forfeited by sin; and of the redemption of
which this was an acknowledgment; and was typical of the ransom price of souls
by Christ
which is not silver or gold
but his precious blood
his life
himself
which is given as an offering and sacrifice to God
in the room and
stead of his people; and which is given to God
against whom sin is committed
the lawgiver
whose law is broken
the Judge
whose justice must be satisfied
and the creditor
to whom the price must be paid.
Exodus 30:14 14 Everyone
included among those who are numbered
from twenty years old and above
shall give
an offering to the Lord.
YLT 14every one passing over unto those numbered
from a son of twenty years and upwards
doth give the heave-offering of
Jehovah;
Every one that
passeth among them that are numbered
from twenty years old and above
.... Even
Levites
Israelites
proselytes
and servants freed
but not women
bond
servants
or childrenF24Misn. Shekalim
c. 1. sect. 1
3. :
shall give an
offering to the Lord; the half shekel before mentioned.
Exodus 30:15 15 The
rich shall not give more and the poor shall not give less than half a shekel
when you give an offering to the Lord
to make atonement for
yourselves.
YLT 15the rich doth not multiply
and the poor doth
not diminish from the half-shekel
to give the heave-offering of Jehovah
to
make atonement for your souls.
The rich shall
not give more
and the poor shall not give less than half a shekel
.... Which
shows that the Israelites were alike in the esteem of God
their worldly
circumstances making no difference; their souls being alike
the same ransom
price was given for them; and that they were all to have an equal share in the
service and sanctuary of God
and the price was set so low
that the poorest
man might be able to pay it: and even MaimonidesF25Hilchot Shekalim
c. 1. sect. 1. says
if he lived on alms
he was to beg it of others
or sell
his clothes from off his back to pay it. This shows the equality of the
redeemed and ransomed of the Lord; for though some sins and sinners are greater
than others
and some are redeemed from more sins than others
yet all sins
being infinite
as committed against an infinite God
but one price is paid for
all
and that is the precious blood of Christ
the Son of God
an infinite and
divine Person; hence all the ransomed ones have the same faith
righteousness
salvation
and eternal life:
when they give
an offering unto the Lord
to make atonement for your souls; which have
sinned
are liable to death for it
are the more excellent part of men
and
require a great price for the redemption and ransom of them; and hence it is so
great a blessing to be ransomed
because it is the ransom of the soul: and such
is the efficacy of Christ's ransom
that it is a full atonement for the souls
of men
and their sins
and completely delivers from sin
Satan
the law
death
and hell.
Exodus 30:16 16 And
you shall take the atonement money of the children of Israel
and shall appoint
it for the service of the tabernacle of meeting
that it may be a memorial for
the children of Israel before the Lord
to make atonement for
yourselves.”
YLT 16`And thou hast taken the atonement-money from
the sons of Israel
and hast given it for the service of the tent of meeting;
and it hath been to the sons of Israel for a memorial before Jehovah
to make
atonement for your souls.'
And thou shall
take the atonement money of the children of Israel
.... The half
shekel
the ransom of their souls:
and shall
appoint it for the service of the tabernacle of the congregation; for the
building of the tabernacle
for the repairs of it
and for the sacrifices
offered in it; particularly we find that this first collection this way was
appropriated to the silver sockets of the sanctuary
and the vail
for the
silver hooks
and for the pillars
Exodus 38:27
that it may be
a memorial unto the children of Israel before the Lord
to make an atonement
for your souls; to put them in mind that they were sinners
that their lives
were forfeited
that a ransom price was given and accepted of God
that hereby
atonement
in a typical sense
was made for them; and this was before the Lord
as a token of their gratitude to him
and of their acknowledgment of the
favour.
Exodus 30:17 17 Then
the Lord
spoke to Moses
saying:
YLT 17And Jehovah speaketh unto Moses
saying
And the Lord
spake unto Moses
.... Again
at another time
and upon another subject:
saying
as follows.
Exodus 30:18 18 “You
shall also make a laver of bronze
with its base also of bronze
for washing.
You shall put it between the tabernacle of meeting and the altar. And you shall
put water in it
YLT 18`And thou hast made a laver of brass (and its
base of brass)
for washing; and thou hast put it between the tent of meeting
and the altar
and hast put water there;
Thou shalt also
make a laver of brass
and his foot also of brass
to wash withal
.... For
Aaron
and his sons
and the priests in succession
to wash at before their
entrance on their ministry; and denotes in general the necessity of purity
in
order to minister in the priestly office; and which was in its perfection in
Christ
who being holy and harmless
was an high priest becoming us
and
suitable to us
qualified to offer himself without spot to God
and to take
away sin; of which purity his baptism in water might be a symbol
which he
submitted to before he entered publicly on the execution of his office as a
prophet and priest; and as this may respect the ministers of the Gospel
it
shows that they should be pure and holy in their lives and conversations
and
be examples in purity of conversation to others: and as this may chiefly
respect all the saints who are priests unto God; it may be either typical of
the laver of regeneration
in which grace
comparable to water
is given
and
in which a clean heart is created; and which has an influence on purity of life
and conversation
and secures from death: or rather of the blood of Christ
the
laver and fountain to wash in for sin and uncleanness; which is large and
capacious for all the priests of the Lord
and stands open and uncovered for
all to come unto; and as this was made of brass
and that brass the looking
glasses of the women
Exodus 38:8 as it
may respect the laver of regeneration
may denote the durableness of that
grace
which is an immortal seed
a well of living water
springing up to
everlasting life
and was a clear evidence of election of God
and redemption
by Christ; and as it may be an emblem of the blood of Christ
it signifies the
duration and continued virtue of that blood to cleanse from all sin; and that
such who are washed in it
and cleansed by it
are not only beheld as clean and
pure by the Lord
but in their own sight also
God having caused their
iniquities to pass from them
and justified them from them by his blood:
and thou shalt
put it between the tabernacle of the congregation and the altar; that is
the
altar of burnt offering
which was by the door of the tabernacle; and between
that and the tabernacle or tent of the congregation stood the laver for the
priests to wash in
just as they entered into the tabernacle
Exodus 40:29 it
stood inclining to one of the sides
as Aben Ezra says; a little on the south
side
as Jarchi observes:
and thou shall
put water therein; or order it to be put in for the use next mentioned.
Exodus 30:19 19 for
Aaron and his sons shall wash their hands and their feet in water from it.
YLT 19and Aaron and his sons have washed at it
their hands and their feet
For Aaron and
his sons shall wash their hands and their feet thereat. Not in it
but
at it; the laver had mouths or spouts
as Ben Melech says
from whence the
water flowed when the priests washed their hands and feet at it; and so
Bartenora saysF26In Misn. Zebachim
c. 2. sect. 1. they did not wash
out of the laver
but from water flowing out of it; it is said "out of
it"
not in it; it seems at first there were but two of these spouts; for
it is saidF1Misn. Yoma. c. 3. sect. 10. Ben Katin made twelve spouts
or cocks
which had but two before; so that twelve priests could wash their
hands and feet at one time
and which they could do at once
presently
by putting
the right hand on the top of the right foot
and the left hand upon the left
foot
as both Jarchi and Ben Melech relate: and now the hands being the
instruments of action
and the feet of walking
this shows that the actions of
good men
the priests of the Lord
and their walk and conversation
are not
without sin
and that these need washing in the laver of Christ's blood
to
which there must be daily application
see Zechariah 13:1. Our
Lord seems to have reference to this ceremony
John 13:10 the
Egyptian priests washed twice every day in cold water
and twice every nightF2Herodot.
Euterpe
sive
l. 2. c. 37. .
Exodus 30:20 20 When
they go into the tabernacle of meeting
or when they come near the altar to
minister
to burn an offering made by fire to the Lord
they shall
wash with water
lest they die.
YLT 20in their going in unto the tent of meeting
they wash [with] water
and die not; or in their drawing nigh unto the altar to
minister
to perfume a fire-offering to Jehovah
When they go
into the tabernacle of the congregation
they shall wash with water
.... The laver
standing near the door of the tabernacle
they washed at it as soon as they
entered; and no man
we are toldF3Misn. Yoma
c. 3. sect. 3.
entered into the court before he washed
even though he was clean; though he
had contracted no filthiness
and even though he had washed his hands and feet
at home
he was obliged to do it when he went into the tabernacle
before he
attempted to perform any service. This intimates to us the necessity as of pure
hearts
so of pure hands
in order to compass the altar of God
to attend
public worship
and particularly prayer
in which holy hands should be lifted
up
1 Timothy 2:8
that they die
not: sin exposes to death
eternal death; that is the wages of it
and it is only the blood of Christ
and being washed in that
that can secure
from it:
or when they
come near to the altar to minister; to the altar of burnt
offering to minister there
by laying on the wood and the pieces in order
and
burning them on it
as follows:
to burn
offering made by fire to the Lord; no man was fit for this
service
or might be admitted to it
until he was washed; and it was usual
among other nations to wash before they entered on religious serviceF4Vid.
Outram de Sacrificiis
l. 1. c. 6. sect. 14. ; even in the East Indies
the
priests do not sacrifice to their idols before they wash in water that is about
the templeF5Vartoman. Navigat. l. 5. c. 23. ; which seems to be a
satanical imitation of this practice among the Jews.
Exodus 30:21 21 So they shall wash their
hands and their feet
lest they die. And it shall be a statute forever to
them—to him and his descendants throughout their generations.”
YLT 21then they have washed their hands and their
feet
and they die not
and it hath been to them a statute age-during
to him
and to his seed to their generations.'
So they shall
wash their hands and their feet
that they die not
.... By the
immediate hand of God
who would so greatly resent such a neglect of his
command; and by how much easier it was to perform it
by so much the more were
they inexcusable
and to be treated with greater severity; and this is
repeated
that they might carefully observe it
lest they perish:
and it shall be
a statute for ever to them
even to him and to his seed
throughout
their generations; to be observed by Aaron and his descendants in all ages
as long
as their priesthood lasted
until the Messiah should come
and wash all his
people
his priests
with his own blood
from all their sins
Revelation 1:5.
Exodus 30:22 22 Moreover
the Lord
spoke to Moses
saying:
YLT 22And Jehovah speaketh unto Moses
saying
Moreover
the
Lord spake unto Moses
.... Some little time afterwards
while he was yet with him on
the mount:
saying; as follows.
Exodus 30:23 23 “Also
take for yourself quality spices—five hundred shekels of liquid myrrh
half as much sweet-smelling cinnamon (two hundred and fifty shekels)
two hundred and fifty shekels of sweet-smelling cane
YLT 23`And thou
take to thyself principal spices
wild honey five hundred [shekels]; and spice-cinnamon
the half of that
two
hundred and fifty; and spice-cane two hundred and fifty;
Take thou also
unto thee principal spices
.... To make the anointing oil with
and are
as follow:
of pure myrrh
five hundred shekels; it is strange that Saadiah
and so MaimonidesF6Cele
Hamikdash
c. 1. sect. 3.
should take this for musk
which comes from a
beast
and is confuted by Aben Ezra from Song of Solomon 5:1
from whence it plainly appears to be what comes from a tree; and the word
"mor"
here used
gives the tree the name of myrrh almost in all
languages. And it is justly mentioned first among the chief of spices; since
as PlinyF7Nat. Hist. l. 12
15. says
none is preferred unto the
stacte or liquor that flows from it
that which is pure myrrh
unmixed
unadulterated; or "myrrh of freedom"F8מר
דרור "myrrhae libertatis"
Montanus
Vatablus; "myrrhae sponte fluentis"
Tigurine version.
which flows
freely
either of itself
or
when cut
which is the best; and this was fitly
used as a principal ingredient in the anointing oil
since oil was made out of
it itself
called oil of myrrh
Esther 2:12 and as
a shekel is generally supposed to weigh half an ounce
the quantity of this to
be taken was two hundred and fifty ounces:
and of sweet
cinnamon half so much
even two hundred and fifty shekels; or one
hundred twenty five ounces: it is here called sweet cinnamon
to distinguish it
from that which was not sweet; so Jarchi observes
"there is one sort that
has a good smell and taste
another that has not
but is as wood (common wood)
therefore it was necessary to say sweet cinnamon.'So PlinyF9Ibid. c.
19. speaks of two sorts of it
one whiter
and another blacker; sometimes the
white is preferred
and sometimes the black is commended. The cinnamon tree
grows in great plenty in the island of Zeilon in India (Ceylon or called
Srilanka today
Editor)
as VartomanusF11Navigat. l. 6. c. 4.
relates
who says it is not much unlike a bay tree
especially the leaves; it
beareth berries as does the bay tree
but less and white; it is doubtless no
other than the bark of a tree
and gathered in this manner; every third year
they cut the branches of the tree--when it is first gathered it is not yet so
sweet
but a month after
when it waxeth dry; and with this PlinyF12Ut
supra. (Nat. Hist. l. 12
15.) agrees
who says it is not odorous while it is
green. PancirollusF13Rer. Memorab. sive Deperd. par. 1. tit. 9. p.
28. reckons cinnamon among the things that are lost; and says
that we have no
knowledge of the true cinnamon; and reports from Galen
that in his time it was
so scarce
that it was rarely found but in the cabinets of emperors. PlinyF14Ib.
l. 15. c. 7. makes mention of it
as used in ointments:
and of sweet
calamus two hundred and fifty shekels; or one hundred and
twenty five ounces; and this is called sweet
because there is a calamus that
is not sweet
as Jarchi; this is the same with the sweet cane from a far
country
Jeremiah 6:20 from
India
as is generally thought; but rather perhaps from Sheba
or some part of
Arabia; it must be nearer at hand than India
from whence the Israelites had
these spices; and Moses is bid to take them
as if they were near indeed; and
Pliny speaks of myrrh
and of sweet calamus
as growing in many places of
Arabia
and of cinnamon in SyriaF15Nat. Hist. l. 12. c. 15
22
28.
; and Dionysius PeriegetesF16Orb. Descript. l. 937. mentions calamus
along with frankincense
myrrh
and cassia
and calls it sweet smelling
calamus; and so StraboF17Geograph. l. 16. p. 538. speaks of cassia
and cinnamon as in Arabia Felix; and Diodorus SiculusF18Bibliothec.
l. 2. p. 132. makes mention of all these in Arabia
and of cassia that follows.
Exodus 30:24 24 five
hundred shekels of cassia
according to the shekel of the sanctuary
and
a hin of olive oil.
YLT 24and cassia five hundred
by the shekel of the
sanctuary
and olive oil a hin;
And of cassia
five hundred shekels
.... Or two hundred and fifty ounces:
after the
shekel of the sanctuary; according to the standard weight kept there. This
"cassia" was not the "cassia solutiva"
which is of a
purgative nature
and now in use in physic
but the "cassia odorata"
or the sweet smelling "cassia": which
PancirollusF19Ut
supra
(Rer. Memorab. sive Deperd. par. 1.) Titus 11.
p. 30. says
some take to be the nard
out of which a most sweet oil is
pressed; and ServiusF20In Virgil. Bucol. Eclog. 2. says
that cassia
is an herb of a most sweet smell. PlinyF21Ut supra
(Nat. Hist. l.
12.) c. 19. speaks of it along with cinnamon; and Galen says
when cinnamon was
wanting
it was usual to put in its stead a double quantity of cassiaF23Apud
Dalechamp in Plin. ib. ; Leo Africanus speaks of trees in Africa bearing
cassia
and which chiefly grew in EgyptF24Descriptio Africae
l. 9.
p. 752. :
and of oil
olive an hin; containing twelve logs: according to GodwinF25Moses
& Aaron
l. 6. c. 9.
it was of our measure three quarts; but
as Bishop
Cumberland has more exactly calculated it
it held a wine gallon
a quart
and
a little more: this was the purest and best of oil
and most fit and proper to
be a part of this holy anointing oil.
Exodus 30:25 25 And
you shall make from these a holy anointing oil
an ointment compounded
according to the art of the perfumer. It shall be a holy anointing oil.
YLT 25and thou hast made it a holy anointing oil
a
compound mixture
work of a compounder; it is a holy anointing oil.
And thou shalt
make it an oil of holy ointment
.... All the above spices and oil being put
together
an ointment was to be made out of them
not thick
as ointments
usually are
but a liquid to be poured
and therefore called an "oil of
ointment"
and "holy"
because devoted only to sacred uses:
an ointment
compound after the art of the apothecary: or confectioner; the
spices bruised
and pounded
and mixed together
and boiled or distilled
and
so an oil or ointment extracted from them:
it shall be an
holy anointing oil; for the uses next mentioned: it signified the Holy Spirit of
God
and his graces
that oil of gladness with which Christ and his people are
anointed; and is that anointing which teacheth all things
see Psalm 45:7 1 John 2:20
comparable to these several spices
and oil olive
for their sweet smell
cheering and reviving nature
and supplying quality
and for their valuableness
and preciousness
and of which there was a certain weight and measure; for
though Christ received this unction without measure
yet there is a certain
measure of grace and gifts bestowed upon his people
and by which they are made
holy and fit for their master's use.
Exodus 30:26 26 With
it you shall anoint the tabernacle of meeting and the ark of the Testimony;
YLT 26`And thou hast anointed with it the tent of meeting
and the ark of the testimony
And thou shall
anoint the tabernacle of the congregation therewith
.... It cannot
be thought the whole of it should be anointed all over
but only a part of it
for the whole; and this was either typical of the human nature of Christ
the
true tabernacle God pitched
and not man
and which was anointed with the Holy
Ghost; or of the church and people of God
who are an holy tabernacle or temple
of the Lord
and who receive the unction from the Holy One:
and the ark of
the testimony; the chest where the law was
and stood in the most holy place of
the tabernacle; and was a type of the Messiah
the anointed One
in whose heart
the law was
and who is the fulfilling end of it for righteousness.
Exodus 30:27 27 the
table and all its utensils
the lampstand and its utensils
and the altar of
incense;
YLT 27and the table and all its vessels
and the
candlestick and its vessels
and the altar of perfume
And the table
and all his vessels
.... The shewbread table
with all things appertaining to it
rings
staves
dishes
spoons
bowls
&c. all were anointed; which had
respect to Christ
and the communion of his people with him
feeding on him
that food which endures for ever
whom God the Father has sealed and
sanctified:
and the
candlestick and his vessels; an emblem of the church
and of the light
of the word held forth in it
which being accompanied with the grace of the
Spirit of God
is the savour of life unto life:
and the altar
of incense; on which the odours
the prayers of the saints
come up before
God through the mediation of Christ.
Exodus 30:28 28 the
altar of burnt offering with all its utensils
and the laver and its base.
YLT 28and the altar of burnt-offering and all its
vessels
and the laver and its base;
And the altar
of burnt offering
with all its vessels
.... Pans
shovels
basins
&c. and this altar particularly was sprinkled with it seven times
Leviticus 8:10
and the laver
and his foot; the laver of brass for the priests to wash their hands and feet
in
and the foot or base of it on which it stood
see Exodus 30:18.
Exodus 30:29 29 You
shall consecrate them
that they may be most holy; whatever touches them must
be holy.[a]
YLT 29and thou hast sanctified them
and they have
been most holy; all that is coming against them is holy;
And thou shalt
sanctify them
that they may be most holy
.... By anointing them
and so be set apart for sacred uses only; as by the grace of the Holy Spirit
the people of God
the vessels of mercy
are really sanctified
and made meet
for the master's use; and therefore it is called the sanctification of the
Spirit
which is true holiness
in opposition to typical or ceremonial holiness
here intended; and if this holy anointing oil made those things most holy that
were anointed with it
how much more must the grace of the Spirit those who
partake of it; and though it is at present imperfect
it will be perfected
and
become complete holiness
without which no man can see the Lord:
whatsoever
toucheth them shall be holy; as is said of the most holy altar; see Gill
on Exodus 29:37. The Targum
of Jonathan interprets it of persons that approach these holy places
and
things so anointed and sanctified
paraphrasing the words thus;"whosoever
cometh unto them of the priests shall be holy
but of the rest of the tribes
shall be burnt with flaming fire before the Lord.'
Exodus 30:30 30 And
you shall anoint Aaron and his sons
and consecrate them
that they may
minister to Me as priests.
YLT 30and Aaron and his sons thou dost anoint
and
hast sanctified them for being priests to Me.
And thou shall
anoint Aaron and his sons
.... Them alone
and not others
as Aben
Ezra
who were typical of Christ anointed with the Spirit of God without
measure
to his various offices of prophet
priest and King; and also of all
the saints
who are anointed priests to God
to offer up spiritual sacrifices
acceptable to God through Christ:
and consecrate
them
that they may minister unto me in the priest's office; by anointing
them
and by other rites mentioned in the preceding chapter; whereby they were
set apart for that office
and were qualified for it
and had authority to
exercise it.
Exodus 30:31 31 “And you shall speak to
the children of Israel
saying: ‘This shall be a holy anointing oil to Me
throughout your generations.
YLT 31`And unto the sons of Israel thou dost speak
saying
A holy anointing oil is this to Me
to your generations;
And thou shall
speak unto the children of Israel
.... When he was come
down from the mount
and gave the instructions about the making and using of
this oil:
saying
this
shall be an holy anointing oil unto me throughout your generations; Abarbinel
and other Jewish writers
conclude from hence
that this same oil
which was
made by Moses
lasted throughout the generations to the times of Josiah
when
it was hid with other things; but this
notion is justly exploded by Aben Ezra;
it is not probable
that so small a quantity that was now made
which is
supposed by some to be no more than a gallon and a half of wine measure
should
suffice so long: it does not seem to be more than what was sufficient for
present use; for the anointing of so many persons
and things as were anointed
and much less to be sufficient for the anointing of priests and kings in after
times
until that period. This cannot be supposed without a miraculous
interposition
to which the TalmudistsF26Massachet Cerithot
fol. 5.
2. & Horayot
fol. 11. 2. fly
and observe
that there were many miracles
in this affair; but there is no need to have recourse to them
since
for aught
that is said
it might be made again in like manner for sacred uses
which is
meant by the phrase "unto me"; though it might not be made for any
other use
private or profane.
Exodus 30:32 32 It
shall not be poured on man’s flesh; nor shall you make any other like
it
according to its composition. It is holy
and it shall be
holy to you.
YLT 32on flesh of man it is not poured
and with
its proper proportion ye make none like it; it [is] holy; it is holy to you;
Upon man's
flesh shall it not be poured
.... That is
not upon common men
or on
men's flesh in common
as was usual at feasts and entertainments in the eastern
countries
see Psalm 23:5 but this
was not to be used on such occasions
otherwise it was poured on the flesh of
some men
as Aaron and his sons
on whose head it was poured and ran down to
the beard:
neither shall
ye make any other like it
after the composition of it; for private
uses:
it is holy
and it shall be holy unto you; it was set apart for
sacred use by the Lord
and so it was to be reckoned by them
and not to be
used in any way
or for any other purpose than he had directed: all which
shows
that the grace of the Spirit belongs to the Lord's people
his priests;
other men are carnal
and have no lot or part in this matter
and are not to be
admitted to holy ordinances
as if they were holy persons; nor is fellowship in
holy things to be allowed them; nor is counterfeit grace of any avail
which
though it may bear a likeness to true grace
is not that
nor to be so
accounted
nor rested on
as feigned faith
the hypocrite's hope
dissembled
love
and pretended humility.
Exodus 30:33 33 Whoever
compounds any like it
or whoever puts any of it on an outsider
shall be cut off from his people.’”
YLT 33a man who compoundeth [any] like it
or who
putteth of it on a stranger -- hath even been cut off from his people.'
Whosoever
compoundeth any like it
.... For his own use
or for any other than what God appointed it
for: or
whosoever
putteth any of it upon a stranger; meaning not a Gentile
an alien from the commonwealth of israel; though Japhet interprets it of such a
stranger who was not of the children of Israel; this Aben Ezra says is not
right
but he says it means one that is not of the seed of Aaron; and so the
Targum of Jonathan
"upon a profane person (or a common person
a laic) that
is not of the sons of Aaron:'though the kings of Israel seem to be an exception
to this
which might be by a special order from the Lord; yet it is a question
whether it was with this
or with common oil
that they were anointed: indeed
the oil with which Solomon was anointed was taken out of the tabernacle
1 Kings 1:39.
shall even be
cut off from his people; either by death
by the immediate hand of God inflicting some
disease upon him
or by excommunication from the congregation of Israel
or by
not favouring him with any posterity
to keep up his name in the nation.
Exodus 30:34 34 And
the Lord
said to Moses: “Take sweet spices
stacte and onycha and galbanum
and pure
frankincense with these sweet spices; there shall be equal amounts of
each.
YLT 34And Jehovah saith unto Moses
`Take to thee
spices
stacte
and onycha
and galbanum
spices and pure frankincense; they
are part for part;
And the Lord
said unto Moses
.... In a continued discourse
or some time after the former
though more probably at the same time; since it concerns the incense to be
offered on the altar of incense
about which directions are given in the former
part of the chapter:
take unto thee
sweet spices: which are as follow
"stacte"
"onycha"
and
"galbanum"; the former of these has its name from dropping; and of
the same signification is the Hebrew word "Nataph"
here used.
Pancirollus saysF1Rer. Memorab. & Deperd. par. 1. Titus 12. p. 32.
myrrh is a drop or tear distilling
from a tree in Arabia Felix; and stacte is a drop of myrrh
which is extracted
from it
and yields a most precious liquor: and so PlinyF2Nat. Hist.
l. 12. c. 15. relates
that myrrh trees sweat out of their own accord
before
they are cut
what is called stacte
to which nothing is preferable: though
some naturalists
as Theophrastus and DioscoridesF3Apud Dalechamp.
in Plin. ib. speak of this as flowing from it when it is cut; however
all
agree it is a liquor that drops from myrrh; though the Targums of Jonathan and
Jerusalem interpret it "balsam" or "rosin"; as does Jarchi
on the place
and MaimonidesF4Cele Hamikdash
c. 2. sect. 4. : the
second of these
"onycha"
has its name from being of the colour of a
man's nail
as the onyx stone is
and is the same with the "unguis
odorata" or "blatta byzantia". Jarchi says it is the root of a
spice
smooth and shining like a man's nail. It is by some"understood of
"laudanum" or "balellium"; but the greatest part of
commentators explain it by the "onyx"
or the odoriferous shell
which is a shell like to that of the shell fish called "purpura": the
onyx is fished for in watery places of the Indies
where grows the "spica
nardi"
which is the food of this fish
and what makes its shell so
aromatic: they go to gather these shells when the heat has dried up the
marshes. The best onyx is found in the Red sea
and is white and large
the Babylonian
is black and smaller; this is what Dioscorides says of itF5Calmet's
Dictionary on the word "Onycha". .'And the best being found in the
Red sea
it may be reasonably supposed it was what Moses was bid to take. In
all India
it is the principal thing in all perfumes
as the aloe is in pillsF6Vid.
Scheuchzer. Physic. Sacr. vol. 2. p. 243. ; the Targum of Jonathan interprets
it by "costus"; and the Jerusalem Targum by spike of myrrh
meaning
perhaps spikenard. The last of these
"galbanum"
what now goes by
that name
is of a very ill smell
and therefore cannot be thought to be one of
these sweet spices; but another is meant
and which
by its name
"Chelbanah"
was of a fat and unctuous nature; though Jarchi says
galbanum
whose smell is ill
is put among the spices; and MaimonidesF7Cele
Hamikdash
c. 2. sect. 4. and KimchiF8Sepher Shorash. Rad. חלב. describe it like black honey
and of an offensive
smell; but it must be something odoriferous
and therefore most likely to be
the galbanum PlinyF9Nat. Hist. l. 12. c. 15. speaks of as growing on
Mount Areanus in Syria
which he mentions along with several sorts of balsams
and as a sort of frankincense; and the Vulgate Latin version
to distinguish
it
calls it "galbanum" of a "good smell":
these sweet spices with pure frankincense; for which
Sabaea in Arabia Felix was very famous
and was called the thuriferous country
as PlinyF11Ib. c. 14. says; who observes that there were in it two
times of gathering the frankincense
the one in autumn
that which was white
and the purest
the other in the spring
which was reddish
and not to be
compared with the former:
of each shall
there be a like weight; just as much of one as of the other: in the Hebrew text it is
"alone by alone"; and the sense may be
that each spice was beaten
alone
and after that mixed
as Aben Ezra
or weighed alone
and then put
together.
Exodus 30:35 35 You
shall make of these an incense
a compound according to the art of the
perfumer
salted
pure
and holy.
YLT 35and thou hast made it a perfume
a compound
work of a compounder
salted
pure
holy;
And thou shalt
make it a perfume
.... By mixing the above spices together:
a confection
after the art of the apothecary; in the manner they beat
compound
and mix
several ingredients together:
tempered
together; or "salted"F12ממלח
"salitum"
Montanus
Drusius. Junius & Tremellius
&
Piscator.
with salt of Sodom
as Aben Ezra interprets it; and MaimonidesF13Cele
Hamikdash
c. 2. sect. 3. says
there was a fourth part of a kab of salt of
Sodom put into it: and whether this incense or perfume respects the
intercession of Christ or the prayers of his people
they are both savoury and
acceptable to God
the latter on account of the former; in all sacrifices salt
was used
and every spiritual sacrifice of ours should be seasoned with grace:
pure and holy; such should
be the prayers of the saints
and such most certainly is the mediation of
Christ
which is his much incense.
Exodus 30:36 36 And
you shall beat some of it very fine
and put some of it before the
Testimony in the tabernacle of meeting where I will meet with you. It shall be
most holy to you.
YLT 36and thou hast beaten [some] of it small
and
hast put of it before the testimony
in the tent of meeting
whither I am met
with thee; most holy it is to you.
And thou shall
beat some of it very small
.... Or every one of the spices; for this
does not seem to respect any different usage of some part of the incense from
the rest; but it was all to be beat very small
that it might mix together the
better
and be easier spread upon the coals
and the smoke thereof go up the
sooner:
and put of it
before the testimony in the tabernacle of the congregation; that is
upon
the altar of incense
which was placed there
Exodus 30:6 and
here it was to be put in order to be burnt
not to be kept
either to be looked
at
or smelled to:
where I will
meet with thee; See Gill on Exodus 30:6.
it shall be
unto you most holy; reckoned by them most sacred
and not to be put to any private
or profane uses.
Exodus 30:37 37 But
as for the incense which you shall make
you shall not make any for
yourselves
according to its composition. It shall be to you holy for the Lord.
YLT 37`As to the perfume which thou makest
with
its proper proportion ye do not make to yourselves
holy it is to thee to
Jehovah;
And as
for the perfume which thou shalt make
.... As above directed:
ye shall not
make to yourselves according to the composition thereof; that is
for
their own use
for the scenting of their rooms
or to snuff up
or smell to
as
in the next verse:
it shall be
unto thee holy for the Lord; separated entirely for his service
to be
burned upon his altar
and to be no otherwise used.
Exodus 30:38 38 Whoever
makes any like it
to smell it
he shall be cut off from his people.”
YLT 38a man who maketh [any] like it -- to be
refreshed by it -- hath even been cut off from his people.'
Whosoever shall
make like unto that
to smell thereto
.... A man might make a
perfume of the same ingredients
and of the same weight
and exactly like it
but not to burn for his own delight and pleasure; but if he made it and sold it
to the congregation
as Jarchi observes
he was not guilty; but if it was for
his own private use and pleasure
then he
shall even be
cut off from his people; See Gill on Exodus 30:33.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 30:29
Compare Numbers 4:15 and Haggai 2:11–13