Keluaran 30:25

30:25 You are to make this ¹  into ²  a sacred anointing oil, a perfumed compound, ³  the work of a perfumer. It will be sacred anointing oil.

Keluaran 30:1

The Altar of Incense

30:1 ⁴ “You are to make an altar for burning incense; ⁵  you are to make it of ⁶  acacia wood. ⁷ 

1 Samuel 2:35

2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty ⁸  and he will serve my chosen one for all time. ⁹ 

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ¹⁰ 

“My heart rejoices in the Lord;

my horn ¹¹  is exalted high because of the Lord.

I loudly denounce ¹²  my enemies,

for I am happy that you delivered me. ¹³ 

1 Samuel 12:3

12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. ¹⁴  Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, ¹⁵  and I will return it to you!”

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ¹⁶ 

1 Samuel 26:9

26:9 But David said to Abishai, “Don’t kill him! Who can extend his hand against the Lord’s chosen one ¹⁷  and remain guiltless?”

1 Samuel 26:2

26:2 So Saul arose and

went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph.

1 Raja-raja 11:12

11:12 However, for your father David’s sake I will not do this while you are alive. I will tear it away from your son’s hand instead.

Mazmur 2:2

2:2 The kings of the earth ¹⁸  form a united front; ¹⁹ 

the rulers collaborate ²⁰ 

against the Lord and his anointed king. ²¹ 

[30:25]  ¹ tn Heb “it.”

[30:25]  ² tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ³ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[30:1]  ⁴ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

[30:1]  ⁵ tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

[30:1]  ⁶ tn This is an adverbial accusative explaining the material used in building the altar.

[30:1]  ⁷ sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

[2:35]  ⁸ tn Heb “house.”

[2:35]  ⁹ tn Heb “and he will walk about before my anointed one all the days.”

[2:1]  ¹⁰ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ¹¹ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ¹² tn Heb “my mouth opens wide against.”

[2:1]  ¹³ tn Heb “for I rejoice in your deliverance.”

[12:3]  ¹⁴ tn Heb “anointed [one].”

[12:3]  ¹⁵ tn The words “tell me” are supplied in the translation for stylistic reasons.

[15:1]  ¹⁶ tn Heb “to the voice of the words of the Lord” (so KJV).

[26:9]  ¹⁷ tn Heb “anointed” (also in vv. 11, 16, 23).

[2:2]  ¹⁸ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ¹⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²⁰ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ²¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).