Teks -- Exodus 30:20-38 (NET)

30:20 When they enter the tent of meeting, they must wash with water so that they do not die. Also, when they approach the altar to minister by burning incense as an offering made by fire to the Lord, 30:21 they must wash their hands and their feet so that they do not die. And this will be a perpetual ordinance for them and for their descendants throughout their generations.”

Oil and Incense

30:22 The Lord spoke to Moses: 30:23 “Take choice spices: twelve and a half pounds of free-flowing myrrh, half that– about six and a quarter pounds– of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane, 30:24 and twelve and a half pounds of cassia, all weighed according to the sanctuary shekel, and four quarts of olive oil. 30:25 You are to make this into a sacred anointing oil, a perfumed compound, the work of a perfumer. It will be sacred anointing oil. 30:26 “With it you are to anoint the tent of meeting, the ark of the testimony, 30:27 the table and all its utensils, the lampstand and its utensils, the altar of incense, 30:28 the altar for the burnt offering and all its utensils, and the laver and its base. 30:29 So you are to sanctify them, and they will be most holy; anything that touches them will be holy. 30:30 “You are to anoint Aaron and his sons and sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. 30:32 It must not be applied to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. 30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest will be cut off from his people.’” 30:34 The Lord said to Moses: “Take spices, gum resin, onycha, galbanum, and pure frankincense of equal amounts 30:35 and make it into an incense, a perfume, the work of a perfumer. It is to be finely ground, and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. 30:38 Whoever makes anything like it, to use as perfume, will be cut off from his people.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 30:23

Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, Exo 30:31. Solomon was anointed with it, 1Ki 1:39, and some other of the kings, and all the high priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1Ch 9:30. Yet all agree that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence over - ruling that want as a presage of the better unction of the Holy Ghost in gospel - times, the variety of whose gifts was typified by these sweet ingredients.

Wesley: Exo 30:34

The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those which the anointing oil was compounded of. This was prepared once a year, (the Jews say) a pound for each day of the year, and three pound over for the day of atonement. When it was used it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet smelling savour. Concerning both these preparations the same law is here given, that the like should not be made for any common use. Thus God would preserve in the peoples minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.

JFB: Exo 30:18-21 - Thou shalt . . . make a laver of brass

Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's--a circular basin.

JFB: Exo 30:18-21 - his foot

Supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (Joh 13:10; Heb 10:22).|| 02406||1||11||0||@Take thou also . . . principal spices, &c.==--Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.

JFB: Exo 30:18-21 - myrrh

A fragrant and medicinal gum from a little known tree in Arabia.

JFB: Exo 30:18-21 - sweet cinnamon

Produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.

JFB: Exo 30:18-21 - sweet calamus

Or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.

JFB: Exo 30:24 - cassia

From the same species of tree as the cinnamon--some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.

JFB: Exo 30:24 - hin

A word of Egyptian origin, equal to ten pints. Being mixed with the olive oil--no doubt of the purest kind--this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.

JFB: Exo 30:34-38 - the Lord said unto Moses, Take unto thee sweet spices

These were:

JFB: Exo 30:34-38 - stacte

The finest myrrh;

JFB: Exo 30:34-38 - onycha

Supposed to be an odoriferous shell;

JFB: Exo 30:34-38 - galbanum

A gum resin from an umbelliferous plant.

JFB: Exo 30:34-38 - frankincense

A dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.

Clarke: Exo 30:20 - They shall wash with water, that they die not

They shall wash with water, that they die not - This was certainly an emblematical washing; and as the hands and the feet are particularly mentioned, it must refer to the purity of their whole conduct. Their hands - all their works, their feet - all their goings, must be washed - must be holiness unto the Lord. And this washing must be repeated every time they entered into the tabernacle, or when they came near to the altar to minister. This washing was needful because the priests all ministered barefoot; but it was equally so because of the guilt they might have contracted, for the washing was emblematical of the putting away of sin, or what St. Paul calls the laver of regeneration and the renewing of the Holy Ghost, (Tit 3:5), as the influences of the Spirit must be repeated for the purification of the soul, as frequently as any moral defilement has been contracted.

Clarke: Exo 30:21 - And it shall be a statute for ever

And it shall be a statute for ever - To continue, in its literal meaning, as long as the Jewish economy lasted, and, in its spiritual meaning, to the end of time. What an important lesson does this teach the ministers of the Gospel of Christ! Each time they minister in public, whether in dispensing the Word or the Sacraments, they should take heed that they have a fresh application of the grace and spirit of Christ, to do away past transgressions or unfaithfulness, and to enable them to minister with the greater effect, as being in the Divine favor, and consequently entitled to expect all the necessary assistances of the Divine unction, to make their ministrations spirit and life to the people. See Clarke’ s note on Exo 29:20.

Clarke: Exo 30:23 - Take - unto thee principal spices

Take - unto thee principal spices - From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: -

Pure myrrh, מר דרור mar deror , 500 shekel

Sweet cinnamon, קנמן בשם kinnemon besem , 250 shekels. (probably from Arabia

Sweet calamus, קנה בשם keneh bosem , or sweet 250 shekels. cane, Jer 6:20 - Calamus aromaticus

Cassia, קדה kiddah , ( cassia lignea ), brought 500 shekels. Also from Arabia

Olive oil, שמן זית shemen sayith , one hin, about 5 quarts

Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients

500 shekels of the first and last, make 48 lbs. 4 oz. 12 dwts. 21 21/31 grs

250 of the cinnamon and calamus. 24 lbs. 2 oz. 6 dwts.10 26/31 grs

Olive oil is supposed to be the best preservative of odours

As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Act 1:5; Act 10:38; 2Co 1:21; 1Jo 2:20, 1Jo 2:27.

Clarke: Exo 30:25 - After the art of the apothecary

After the art of the apothecary - The original, רקח rokeach , signifies a compounder or confectioner; any person who compounds drugs, aromatics, etc.

Clarke: Exo 30:30 - Thou shalt anoint Aaron and his sons

Thou shalt anoint Aaron and his sons - For the reason of this anointing, see Clarke’ s note on Exo 29:7. It seems that this anointing oil was an emblem of Divine teaching, and especially of those influences by which the Church of Christ was, in the beginning, guided into all truth; as is evident from the allusion to it by St. John: "Ye have an unction from the Holy One, and ye know all things. The anointing which ye have received from him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him; 1Jo 2:20, 1Jo 2:27.

Clarke: Exo 30:34 - Take unto thee sweet spices

Take unto thee sweet spices - The holy perfume was compounded of the following ingredients: Stacte - נטף nataph , supposed to be the same with what was afterwards called the balm of Jericho. Stacte is the gum which spontaneously flows from the tree which produces myrrh. See Clarke’ s note on Exo 30:23

Clarke: Exo 30:34 - Onycha

Onycha - שחלת shecheleth , allowed by the best critics to be the unguis odoriferans described by Rumph, which is the external crust of the shell-fish purpura or murex, and is the basis of the principal perfumes made in the East Indies

Clarke: Exo 30:34 - Galbanum

Galbanum - חלבנה chelbenah , the bubon gummiferum or African ferula; it rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at each joint. The top of the stock is terminated by an umbel of yellow flowers, which are succeeded by oblong channelled seeds, which have a thin membrane or wing on their border. When any part of the plant is broken, there issues out a little thin milk of a cream color. The gummy resinous juice which proceeds from this plant is what is commonly called galbanum, from the chelbench of the Hebrews

Clarke: Exo 30:34 - Pure frankincense

Pure frankincense - לבנה זקה lebonah zaccah . Frankincense is supposed to derive its name from frank, free, because of its liberal or ready distribution of its odours. It is a dry resinous substance, in pieces or drops of a pale yellowish white color, has a strong smell, and bitter acrid taste. The tree which produces it is not well known. Dioscorides mentions it as gotten in India. What is called here pure frankincense is no doubt the same with the mascula thura of Virgil, and signifies what is first obtained from the tree - that which is strongest and most free from all adventitious mixtures. See Clarke’ s note on Exo 30:7

The Israelites were most strictly prohibited, on the most awful penalties, from making any anointing oil or perfume similar to those described in this chapter. He that should compound such, or apply any of this to any common purpose, even to smell to, Exo 30:38, should be cut off, that is, excommunicated from his people, and so lose all right, title, and interest in the promises of God and the redemption of Israel. From all this we may learn how careful the Divine Being is to preserve his own worship and his own truth, so as to prevent them from being adulterated by human inventions; for he will save men in his own way, and upon his own terms. What are called human inventions in matters of religion, are not only of no worth, but are in general deceptive and ruinous. Arts and sciences in a certain way may be called inventions of men, for the spirit of a man knoweth the things of a man - can comprehend, plan, and execute, under the general influence of God, every thing in which human life is immediately concerned; but religion, as it is the gift, so it is the invention, of God: its doctrines and its ceremonies proceed from his wisdom and goodness, for he alone could devise the plan by which the human race may be restored to his favor and image, and taught to worship him in spirit and in truth. And that worship which himself has prescribed, we may rest assured, will be most pleasing in his sight. Nadab and Abihu offered strange fire before the Lord; and their destruction by the fire of Jehovah is recorded as a lasting warning to all presumptuous worshippers, and to all who attempt to model his religion, according to their own caprice, and to minister in sacred things without that authority which proceeds from himself alone. The imposition of hands whether of pope, cardinal, or bishop can avail nothing here. The call and unction of God alone can qualify the minister of the Gospel of Jesus Christ.

Calvin: Exo 30:25 - And thou shalt take it an oil of holy ointment

25.And thou shalt take it an oil of holy ointment Although the genitive is put in the place of an epithet, as if Moses had said “a holy oil;” yet it is so called from its effect, because without it nothing is accounted pure. And assuredly the Spirit of God sanctifies ourselves and all that is ours, because without Him we are unholy, and all that belongs to us corrupt. He enjoins the use of the ceremony throughout all the generations of the ancient people, Exo 30:31. In these words there is an implied contrast with the new Church, which wants no shadows since the manifestation of the substance; and justly does the only begotten Son of God possess the name of Christ, since by His coming He has abolished these figures. And Simeon, when he took Him in his arms, and called Him “the Lord’s Christ,” ¹⁸³ taught that the external use of the legal oil had ceased. So much the sillier is the superstition of the Papacy, when in imitation of the Jews it anoints its priests, and altars, and other toys: ¹⁸⁴ as if they desired to bury Christ again with their ointments; wherefore let us hold this invention in detestation as blasphemous, because it overthrows the limits prescribed by God.

In order that the Jews may hold this mystery in just reverence, he forbids similar ointment to be made. We know that ointments were then among the luxuries of a fine banquet; but it is accounted profanation if they make use of this kind; and we must mark the reason, that what is holy, may be holy unto them, Exo 30:32, i.e., that they may reverently observe what is peculiarly devoted to their salvation. For although the sacred things divinely instituted always retain their nature, and cannot be either corrupted or made void by our vices, yet may we by our filthiness, by our impure use or neglect of them, pollute them as far as in us lies.

Calvin: Exo 30:34 - Take unto thee sweet spices

34.Take unto thee sweet spices This oblation might have been noticed with the others, yet, since it merely describes the composition of the incense, which is connected with the altar of incense, and in fact is but an appendage to it, I have seen no reason why I should separate them. Let the curious subtilely discuss, if they please, the ingredients themselves; it is enough for me that they were chosen at God’s will to make a very sweet smell. For I know not whether it is likely, as some suppose, that galbanum ¹⁵⁴ is of a strong and disagreeable savor, and, since they only offer this conjecture in an unknown matter, they deserve little credit. My conviction is that it was sweet, which the words of Moses himself a little further on confirm, where he denounces the penalty of death upon those who should use such perfume for their private gratification; for this prohibition would have been absurd, unless its odor had been very agreeable. Besides, the analogy between the sign and the thing signified would not have held good, unless its sweet savor had testified that God is greatly pleased with the prayers of His people. Moreover, in order that the sacred symbol might be the more reverenced, it was not allowable to transfer this mixture to private use; for since men are rude and earthly-minded, there is nothing they are more prone to than to mix up heavenly things with those of earth. Therefore, to elevate their minds the more, it was necessary that the incense, in which there was a special holiness due to God alone, should be set apart from common use.

TSK: Exo 30:20 - die not

die not : Exo 12:15; Lev 10:1-3, Lev 16:1, Lev 16:2; 1Sa 6:19; 1Ch 13:10; Psa 89:7; Act 5:5, Act 5:10; Heb 12:28, Heb 12:29

TSK: Exo 30:21 - a statute

a statute : Exo 28:43

TSK: Exo 30:23 - thee principal // pure myrrh // cinnamon // sweet calamus

thee principal : Exo 37:29; Psa 45:8; Pro 7:17; Son 1:3, Son 1:13, Son 4:14; Jer 6:20; Eze 27:19, Eze 27:22

pure myrrh : Myrrh is a white gum, issuing from the trunk and larger branches of a thorny tree resembling the acacia, growing in Arabia, Egypt, and Abyssinia. Its taste is extremely bitter; but its smell, though strong, is agreeable; and it entered into the composition of the most costly ointments among the ancients. The epithet deror , rendered pure, properly denotes fluid, from the Arabic darra , to flow; by which is meant the finest and most excellent kind, called stacte , which issues of itself from the bark without incision.

cinnamon : Kinnamon bosem , odoriferous or spicy cinnamon, is the bark of the canella, a small tree of the size of a willow growing in the island of Ceylon.

sweet calamus : Kenaih bosem , calamus aromaticus , or odoriferous cane, is a reed growing in Egypt, Syria, and India, about two feet in height, bearing from the root a knotted stalk, quite round, containing in its cavity a soft white pith. It is said to scent the air while growing; and when cut down, dried, and powdered, makes an ingredient in the richest perfumes.

TSK: Exo 30:24 - cassia // the shekel // hin

cassia : Psa 45:8

the shekel : Num 3:47; Eze 45:12

hin : Exo 29:40; Lev 19:36; Num 15:5

TSK: Exo 30:25 - apothecary // an holy

apothecary : or, perfumer, 1Ch 9:30

an holy : Exo 37:29; Num 35:25; Psa 89:20, Psa 133:2; Heb 1:9

TSK: Exo 30:26

Exo 40:9-15; Lev 8:10-12; Num 7:1, Num 7:10; Isa 61:1; Act 10:38; 2Co 1:21, 2Co 1:22; 1Jo 2:20, 1Jo 2:27

TSK: Exo 30:29 - whatsoever

whatsoever : Exo 29:37; Lev 6:18; Mat 23:17, Mat 23:19

TSK: Exo 30:30 - anoint // consecrate

anoint : Exod. 29:7-37, Exo 40:15; Lev 8:12, Lev 8:30; Num 3:3

consecrate : Exo 28:3, Exo 29:9, Exo 29:35

TSK: Exo 30:31 - an holy

an holy : Exo 37:29; Lev 8:12, Lev 21:10; Psa 89:20

TSK: Exo 30:32 - man’ s // it is

man’ s : Lev 21:10; Mat 7:6

it is : Exo 30:25, Exo 30:37, Exo 30:38

TSK: Exo 30:33 - compoundeth // a stranger // cut off

compoundeth : Exo 30:38; Luk 12:1, Luk 12:2; Heb 10:26-29

a stranger : Exo 29:33

cut off : Exo 12:15, Exo 12:19; Gen 17:14; Lev 7:20, Lev 7:21, Lev 17:4, Lev 17:9, Lev 19:8, Lev 23:29; Num 9:13

TSK: Exo 30:34 - unto thee // stacte // onycha // galbanum // frankincense

unto thee : Exo 30:23, Exo 25:6, Exo 37:29

stacte : Heb. nataph, The Jews and others suppose it to be what was afterwards called the balm of Jericho, or Gilead.

onycha : The word shechaileth is generally allowed to denote onycha (nail-fish, from its form), as it is rendered by the LXX and Vulgate. It is the shell of the purpura , and of the whole class of murex ; and serves as the basis of the principal perfumes in India.

galbanum : Chelbenah , (probably from chalay , milk or gum, and lavan , white), is the gummy, resinous juice of an umbelliferous plant, the bubon gumniferum of Linneus, growing in Syria, Persia, and Africa. It rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at every joint. The top of the stalk is terminated by an umbel of yellow flowers which are succeeded by oblong channelled seeds, which have a thin membrane or wing on their border. When any part of the plant is broken, there issues out a little thin juice, of a cream colour, of a fat, tough substance, like gum ammoniac, composed of many small, shining grains, of a strong, piercing smell and a sharp, warm taste.

frankincense : Lev 2:1, Lev 2:15, Lev 5:11, Lev 24:7; 1Ch 9:29, 1Ch 9:30; Neh 13:5; Son 3:6; Mat 2:11

TSK: Exo 30:35 - perfume // after the // tempered

perfume : Pro 27:9; Son 1:3, Son 3:6; Joh 12:3

after the : Exo 30:25

tempered : Heb. salted, Lev 2:13

TSK: Exo 30:36 - the testimony // where I will

the testimony : Exo 16:34

where I will : Exo 30:6, Exo 25:22, Exo 29:42, Exo 29:43; Lev 16:2

TSK: Exo 30:37 - ye shall // it shall

ye shall : Exo 30:32, Exo 30:33

it shall : Exo 29:37; Lev 2:3

TSK: Exo 30:38 - be cut off

be cut off : Exo 30:33

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 30:20 - That they die not

That they die not ; for though the fault might seem small, yet the command was evident and easy, and therefore the disobedience was worse, arguing presumption, rebellion, and contempt. And God is more severe in the matters of his worship than in other cases.

Poole: Exo 30:23 - Take thou also unto thee // Pure myrrh // Calamus

Take thou also unto thee : the words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Moses’ s own hands. Spices: see Son 4:14 Eze 27:22 ; and compare Psa 45:8 Amo 6:6 .

Pure myrrh , Heb. myrrh of liberty ; either,

1. Free from adulteration or mixture; or rather,

2. Freely dropping from the tree, which is esteemed better than that which is forced out of it.

Calamus ; a sweet reed, of which see Isa 43:24 Jer 6:20 .

Poole: Exo 30:24

Not the common kind of cassia, which we use in purging, but another kind of it, there being seven several kinds of it, as the learned note.

Poole: Exo 30:26

This was only an outward ceremony, signifying the separation and sanctification of these things for the service of God; as the anointing of kings and priests noted their designation to their offices.

Poole: Exo 30:30

Not all of them, but only those who succeed him in the high priest’ s office, as appears from Exo 40:15 Lev 4:3,5,16 ; Exo 16:32 21:10 . This anointing of them signified both God’ s election or calling them to this office, and the inward qualifications requisite for it, to wit, the gifts and graces of the Holy Ghost, which are oft designed by this word of anointing, as Isa 61:1 Dan 9:24 1Jo 2:27 , and the solemn setting apart of Christ, the true High Priest, for the mediatorial office.

Poole: Exo 30:31

i.e. Reserved for my service alone, not employed to any profane or civil use, as it follows.

Poole: Exo 30:32 - Upon man’ s flesh shall it not be poured // It shall be holy unto you

Upon man’ s flesh shall it not be poured , except those whom God himself, the author of this law, excepts, to wit, the high priests, of which see Exo 30:30 ; and some of the kings, of which see 1Ki 1:39 Psa 89:20 , though others think the kings were only anointed with common oil.

It shall be holy unto you , as it is unto me, Exo 30:31 ; you shall account it holy, as I do.

Poole: Exo 30:33

The word stranger is commonly used to note the Gentiles, or such as were not of Israel’ s race; but sometimes it notes those that are not of the priestly race, as Exo 29:33 Lev 22:12,13 ; and so it seems to be here. And if any of the kings were anointed with this oil, it was done by God’ s special appointment, who may dispense with his own laws.

Poole: Exo 30:34 - Stacte, and onycha, and galbanum // Of each shall there be a like weight

Stacte, and onycha, and galbanum : the Jews themselves are not agreed what these were, and it concerns not Christians much to know, the use of them being abolished. It is evident they were each of them sweet spices, and therefore this galbanum was not of the common kind, which gives a very ball scent.

Of each shall there be a like weight , Heb. alone shall be with alone , i.e. each of these alone shall be with another alone, to wit, in equal quantity. Or it may note, that’ each of these was to be taken and beaten apart, and then mixed together. Or, it shall be alone alone , i.e. absolutely and certainly alone, the doubling of the word increasing the signification, and thus it doth not belong to all the ingredients, because the Hebrew verb is here of the singular number, but only to the frankincense; and the sense may be, that whereas the other things shall be tempered together, the frankincense should be alone, which may seem most agreeable both to the common use of frankincense, and to its differing nature from the other things mentioned, two of them at least being confessedly liquid things.

Poole: Exo 30:35 - Tempered together // Pure

Tempered together , Heb. salted ; either,

1. Properly, for salt was to be offered with all offerings, Lev 2:13 . And the Hebrew doctors tell us that six egg-shells full of salt were used. Or,

2. Metaphorically, well mixed together, as salt was with things either offered to God, or eaten by man.

Pure , of the best of each kind of drugs, the most perfect and uncorrupted.

Poole: Exo 30:36 - Some of it

Some of it ; so much as is sufficient for the daily incense.

Haydock: Exo 30:23 - Spices // Myrrh // Sicles // Cinnamon // Calamus

Spices. Perfumes were probably first invented in Arabia and Egypt. Ovid makes Bacchus the author of bloody sacrifices, and of incense offered to Jupiter. (Fast. 3.) ---

Myrrh. Hebrew, "the head of the myrrh of liberty," or such as flowed freely and was most excellent, free from any mixture. Sudant sponte....stacten dictam. (Pliny, [Natural History?] xii. 15. (Calmet) ---

Stacte takes its name from distilling. (Menochius) ---

Sicles; this is not expressed in the Hebrew, as this measure is commonly meant. ---

Cinnamon, a plant extremely rare. Matthcole assures us, that it is not now to be found in Arabia, no more than balm in Judea. ---

Calamus. Hebrew adds the epithet sweet-smelling both to cinnamon and calamus, or cane, the latter of which grows in the Indies. (Dioscor. i. 17.) That which druggists sell, under this name, is not a proper ingredient for ointments.

Haydock: Exo 30:24 - Cassia

Cassia, not the common sort, which would spoil the perfumes, but the essence of iris, (Hebrew, kode) mentioned in the Septuagint; Ezechiel xxvii. 19; Josephus; &c. (Calmet)

Haydock: Exo 30:29 - Sanctified

Sanctified. But if he ought not to touch it, he shall be defiled the more: (Deuteronomy xxii. 9) a double effect, which we perceive in the Christian sacraments. (Calmet)

Haydock: Exo 30:31 - Holy

Holy unto me, or set apart for the persons and things employed in my service. (Haydock)

Haydock: Exo 30:32 - Of man

Of man. Some except the king of Juda, till the reign of Josias. (Rabbins) ---

But they were anointed with common oil. (Menochius)

Haydock: Exo 30:33 - Cut off

Cut off. Excommunicated, and deprived of all the privileges of the Israelites; (Calmet) or even put to death for his presumption. (Menochius)

Haydock: Exo 30:34 - Onycha // Galbanum // Frankincense // Weight

Onycha. An aromatic root, shining like "the nail," or perhaps the bdellium of Arabia, which is clearer than that of the Indies. (Dioscor.; Gallen Medic.) It distills from a tree. Others affirm, that it is the shell of a fish which feeds on spikenard (spica nardi) in the watery places of India. ---

Galbanum, an unctuous gum, of a strong but not very agreeable smell when alone. ---

Frankincense, is a juice proceeding by incision from the trees of Saba. ---

Weight. The Rabbins say 70 or 74 pounds of each.

Haydock: Exo 30:35 - Together

Together. Hebrew literally, "salted," (Chaldean) as salt was to accompany all the sacrifices, Leviticus ii. 13. But it was not, perhaps, to be mixed with this perfume, no more than with the wine of libations. The word may signify "a thing used in embalming, pure and holy."

Haydock: Exo 30:36 - Place

Place. On the table of perfumes, to be burnt morning and evening. (Calmet)

Gill: Exo 30:20 - When they go into the tabernacle of the congregation, they shall wash with water // that they die not // or when they come near to the altar to minister // to burn offering made by fire to the Lord

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 told ^c, 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, 1Ti 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 service ^d; even in the East Indies, the priests do not sacrifice to their idols before they wash in water that is about the temple ^e; which seems to be a satanical imitation of this practice among the Jews.

Gill: Exo 30:21 - So they shall wash their hands and their feet, that they die not // and it shall be a statute for ever to them, even to him and to his seed, throughout 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, Rev 1:5.

Gill: Exo 30:22 - Moreover, the Lord spake 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.

Gill: Exo 30:23 - Take thou also unto thee principal spices // of pure myrrh five hundred shekels // and of sweet cinnamon half so much, even two hundred and fifty shekels // and of sweet calamus two hundred and fifty shekels

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 Maimonides ^f, should take this for musk, which comes from a beast, and is confuted by Aben Ezra from Son 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 Pliny ^g says, none is preferred unto the stacte or liquor that flows from it, that which is pure myrrh, unmixed, unadulterated; or "myrrh of freedom" ^h, 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, Est 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 Pliny ⁱ 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 Vartomanus ^k 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 Pliny ^l agrees, who says it is not odorous while it is green. Pancirollus ^m 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. Pliny ⁿ 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, Jer 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 Syria ^o; and Dionysius Periegetes ^p mentions calamus along with frankincense, myrrh, and cassia, and calls it sweet smelling calamus; and so Strabo ^q speaks of cassia and cinnamon as in Arabia Felix; and Diodorus Siculus ^r makes mention of all these in Arabia, and of cassia that follows.

Gill: Exo 30:24 - And of cassia five hundred shekels // after the shekel of the sanctuary // and of oil olive an 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, Pancirollus ^s says, some take to be the nard, out of which a most sweet oil is pressed; and Servius ^t says, that cassia is an herb of a most sweet smell. Pliny ^u 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 cassia ^w; Leo Africanus speaks of trees in Africa bearing cassia, and which chiefly grew in Egypt ^x:

and of oil olive an hin; containing twelve logs: according to Godwin ^y, 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.

Gill: Exo 30:25 - And thou shalt make it an oil of holy ointment // an ointment compound after the art of the apothecary // it shall be an 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 Psa 45:7 1Jo 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.

Gill: Exo 30:26 - And thou shall anoint the tabernacle of the congregation therewith // 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.

Gill: Exo 30:27 - And the table, and all his vessels // and the candlestick and his vessels // and the altar of incense

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.

Gill: Exo 30:28 - And the altar of burnt offering, with all its vessels // and the laver, and his foot

And the altar of burnt offering, with all its vessels,.... Pans, shovels, basins, &c. and this altar particularly was sprinkled with it seven times, Lev 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 Exo 30:18.

Gill: Exo 30:29 - And thou shalt sanctify them, that they may be most holy // whatsoever toucheth them shall be 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 Exo 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.''

Gill: Exo 30:30 - And thou shall anoint Aaron and his sons // and consecrate them, that they may minister unto me in the priest's office

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.

Gill: Exo 30:31 - And thou shall speak unto the children of Israel // saying, this shall be an holy anointing oil unto me throughout 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 Talmudists ^z 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.

Gill: Exo 30:32 - Upon man's flesh shall it not be poured // neither shall ye make any other like it, after the composition of it // it is holy, and it shall be holy unto 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 Psa 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.

Gill: Exo 30:33 - Whosoever compoundeth any like it // whosoever putteth any of it upon a stranger // shall even be 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, 1Ki 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.

Gill: Exo 30:34 - And the Lord said unto Moses // take unto thee sweet spices // these sweet spices with pure frankincense // of each shall there be a like weight

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 says ^a, 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 Pliny ^b 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 Dioscorides ^c 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 Maimonides ^d: 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 it ^e.''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 pills ^f; 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 Maimonides ^g and Kimchi ^h describe it like black honey, and of an offensive smell; but it must be something odoriferous, and therefore most likely to be the galbanum Pliny ⁱ 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 Pliny ^k 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.

Gill: Exo 30:35 - And thou shalt make it a perfume // a confection after the art of the apothecary // tempered together // pure and 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" ^l, with salt of Sodom, as Aben Ezra interprets it; and Maimonides ^m 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.

Gill: Exo 30:36 - And thou shall beat some of it very small // and put of it before the testimony in the tabernacle of the congregation // where I will meet with thee // it shall be unto you most holy

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, Exo 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 Exo 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.

Gill: Exo 30:37 - And as for the perfume which thou shalt make // ye shall not make to yourselves according to the composition thereof // it shall be unto thee holy for the Lord

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.

Gill: Exo 30:38 - Whosoever shall make like unto that, to smell thereto // shall even be 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 Exo 30:33.