Keluaran 30:34-36

30:34 The Lord said to Moses: “Take ¹  spices, gum resin, ²  onycha, ³  galbanum, ⁴  and pure frankincense ⁵  of equal amounts ⁶  30:35 and make it into an incense, ⁷  a perfume, ⁸  the work of a perfumer. It is to be finely ground, ⁹  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.

Lukas 1:11

1:11 An ¹⁰  angel of the Lord, ¹¹  standing on the right side of the altar of incense, appeared ¹²  to him.

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ¹³  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Ibrani 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

[30:34]  ¹ tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.

[30:34]  ² sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.

[30:34]  ³ sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.

[30:34]  ⁴ sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.

[30:34]  ⁵ tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).

[30:34]  ⁶ tn Heb “of each part there will be an equal part.”

[30:35]  ⁷ tn This is an accusative of result or product.

[30:35]  ⁸ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ⁹ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.

[1:11]  ¹⁰ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ¹¹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ¹² sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[9:4]  ¹³ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.