Exodus 30

Chapters 30–31 Contents:—The altar of Incense, Exodus 30:1-10; the maintenance of public service, Exodus 30:11-16; the Bronze Laver, Exodus 30:17-21; the composition of the holy Anointing Oil, Exodus 30:22-23; the composition of the Incense, Exodus 30:24-38; the nomination of Bĕ ?ẓ ?al’çl and Oholiab to construct, or take the chief part in constructing, the Tabernacle, and its appurtenances, Exodus 31:1-11; the observance of the Sabbath, Exodus 31:12-17; Moses receives from God the two tables of stone, preparatory to descending from the mount, Exodus 31:18. The whole, except Exodus 31:18 b, belongs to P. There are, however, strong reasons for holding that it does not belong to P proper, but to a posterior and secondary stratum of P (P2[211]), of which there are indications also in other parts of the Pentateuch. It is surprising to find the Altar of Incense, which from its importance might have seemed to demand a place in ch. 25, among the other sacred vessels of the Tabernacle, mentioned for the first time in Exo Exodus 30:1-10, when the directions respecting the Tabernacle seem to be complete, and brought to a solemn close by the promise in Exodus 29:43-46 that Jehovah will take up His abode in the sanctuary so constructed: even in Exodus 26:34 f., where the position of the vessels in the Tabernacle is defined, the Altar of Incense is not named. In Exodus 30:10 an annual rite of atonement is prescribed to be performed upon it; but in Leviticus 16, where the ceremonial of the day of atonement is described in detail, no notice of such a rite is to be found; and only one altar, the altar of Burnt-offering, is mentioned throughout the chapter (on v. 18 see Dillm. and Keil, who agree that the order of the ceremonial in vv. 16b–18 shews the altar of Burnt-offering to be here meant). Further, a number of passages occur, in which the altar of Burnt-offering is referred to as ‘the altar,’ implying apparently that there was no other (e.g. chs. 27–29; Leviticus 1-3, 5-6, 8, 9, 16).

Hence it seems that the Tabernacle, as pictured in the original legislation of P, contained no incense altar (incense being offered on pans or censers, Leviticus 10:1; Leviticus 16:12, Numbers 16:6-7, &c.), and that both this and other passages in which it is spoken of (Exodus 30:27, Exodus 31:8, Exodus 35:15, Exodus 37:25, Exodus 39:38, Exodus 40:5; Exodus 40:26, Leviticus 4:7; Leviticus 4:18, Numbers 4:11), or which term ‘the Altar’ of Exodus 27:1, &c., as though for distinction, ‘the altar of Burnt-offering’ (as Exodus 30:28, Exodus 31:9, Exodus 35:16, Exodus 38:1, Exodus 40:6; Exodus 40:10; Exodus 40:29, Leviticus 4), or ‘the Bronze altar’ (Exodus 38:30, Exodus 39:39), belong to a secondary stratum of P. The other subjects treated in chs. 30–31 are such as would naturally find place in an Appendix, or (remarkably enough) occasion similar difficulties. Thus in Exodus 29:7 (cf. 29), Leviticus 8:12, the ceremony of anointing is confined to the high priest (Aaron): in Exodus 30:30 it is extended to the priests (his ‘sons’). The same extension recurs in Exodus 28:41, Exodus 40:15, Leviticus 7:36; Leviticus 10:7, Numbers 3:3. That the ceremony was regarded originally as limited to the high priest seems, however, to be confirmed by the title ‘the anointed priest’ applied to him (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:22; cf. Leviticus 16:32; Leviticus 21:10; Leviticus 21:12, Numbers 35:25), which, if the priests generally were anointed, would be destitute of any distinctive significance. [211] Secondary strata of P (see p. xii top; pp. 328f., 378).

Exodus 30:1-10

1–10. The Altar of incense: its construction and place (vv. 1–6), and its use (vv. 7–10). 1–6 (cf. Exodus 37:25-28, Exodus 40:26). The altar of incense was to be of acacia wood, overlaid with gold, a cubit (1½ ft.) broad and long, and 2 cubits (3 ft.) high; at its upper corners were to be four horns (cf. Exodus 27:2); a rim or moulding of gold was to run round it, probably near its top; and close under this moulding, on two of the opposite sides, there were to be two gold rings to receive the poles for carrying it. It was to stand in the Holy place, directly in front of the mercy-seat. A remarkable incense-altar, decorated with lions and composite animal figures, has been found at Taanach (see the writer’s Schweich Lectures, p. 84 f., with an illustration); but it bears no resemblance to the altar here described.

Exodus 30:2

2. the horns, &c.] see on Exodus 27:2; also, for of one piece with it, Exodus 25:31. The blood of the sin-offering was sprinkled upon the horns of this altar in the cases specified in Exodus 30:10, Leviticus 4:7; Leviticus 4:18.

Exodus 30:3

3. pure gold] see on Exodus 25:3. From being thus overlaid wholly (except at the bottom) with gold, it was also called the golden altar (Exodus 39:38, Exodus 40:5; Exodus 40:26, Numbers 4:11). sides] Heb. walls: so of the Bronze altar, Leviticus 1:15; Leviticus 5:9. a crown] a rim or moulding: see on Exodus 25:11, and cf. Exodus 25:24.

Exodus 30:4-5

4, 5. The rings and acacia-wood poles, for the transport of the altar, as in the case of the ark (Exodus 25:12-15), the table of Presence bread (Exodus 25:26-28), and the Bronze altar (Exodus 27:4-7).

Exodus 30:5

5. Cf. Exodus 25:13; Exodus 25:28, Exodus 27:6.

Exodus 30:6

6. the veil, &c.] See Exodus 26:31; Exodus 26:33. by] before (as Exodus 27:21 for the same Heb.) would be clearer: in front of might then be used instead of ‘before’ (twice). the testimony] i.e. the commandments written on the two tables of stone: see on Exodus 25:16. meet with thee] cf. Exo Exodus 25:22, Exo Exodus 29:42.

Exodus 30:7-10

7–10. Incense is to be burnt upon the altar twice a day by the high priest, in the morning when the lamps are removed from the candlestick for trimming, and in the evening when they are replaced and lighted. Atonement is to be made for it once a year by the blood of the sin-offering (Leviticus 16:15-19) being applied to its horns.

Exodus 30:8

8. lighteth] fixeth on: see on Exodus 25:37. at even] between the two evenings, as Exodus 29:39 : see on Exodus 12:6. perpetual] better, continual: the expression is a standing one; see on Exodus 29:42. before Jehovah] as Exodus 29:25, and constantly in the priestly laws.

Exodus 30:9

9. The altar is to be reserved exclusively for incense, and for incense moreover made from the authorized prescription (v. 34 ff.). strange] i.e. strange to the law, unauthorized; cf. ‘strange fire,’ Leviticus 10:1, Numbers 3:4; Numbers 26:61. Comp. on Exodus 29:33; and see DB. iv. 623.

Exodus 30:10

10. An annual rite of atonement to be performed for it. The law presupposes Leviticus 16 (which prescribes the ceremonial of the annual Day of Atonement), and is thus later than it. Leviticus 16:16; Leviticus 16:18; Leviticus 16:20 prescribes a rite of atonement for the Holy place, the Tent of Meeting, and the altar of burnt-offering, but none for the altar of incense: the present verse supplies the deficiency. upon the horns of it] by putting some of the blood of the sin-offering of atonement (the goat for the people of Lev 16:5; Leviticus 16:15-19) upon them: cf. Leviticus 4:7; Leviticus 4:18. The marg. for may be disregarded. for it] to preserve it, like the other sacred objects, in its ideal holiness: cf. Exodus 29:36, with the note. most holy] see on Exodus 29:37. make atonement] both here and elsewhere make propitiation would be a better rend. of kipper, and propitiation, &c., of its derivatives (cf. propitiatory, suggested on Exodus 25:17 for kappτreth): not only is this the idea of the word, but kipper and its derivatives are usually represented in LXX. by (ἐξ)ιλάσκομαι‚ ἱλασμός, &c., which in the NT. are expressed in English by ‘(make) propitiation’ (Romans 3:25; 1 John 2:2; 1 John 4:10; Hebrews 2:17 RV.): an important link of connexion between OT. and NT. is thus lost, when, of the two corresponding terms, the rend. is atonement in the OT. and propitiation in the NT. (note that in NT. ‘atonement’ occurs in AV. Romans 5:11 only, RV. reconciliation; in RV. never). For a fuller discussion of the meaning and use of the Heb. term, reference must be made to the notes on Leviticus 4, and to the writer’s art. Propitiation in DB.; see also H. M. P.

Smith’s arts. in the Biblical World (Chicago), Jan., Feb., Mar., 1908. Here it can only be briefly explained that kipper is used in two applications: (1) with a human subject, to make appeasement or propitiation, Exodus 32:30 (see the note), Genesis 32:20, 2 Samuel 21:3 (cf. in the passive, the implicit subject being some act or rite, 1 Samuel 3:14, Deuteronomy 21:8 b, Isaiah 6:7; Isaiah 22:14; Isaiah 27:9, Proverbs 16:6); so in P, where the subject is always either the priest, or (rarely) an offering, and the means of effecting the propitiation usually a sacrifice (as ch.

Exodus 29:36-37, Leviticus 1:4), but occasionally some other act or offering (as below, vv. 15, 16, Numbers 25:13 : see further details in DB. iv. 130); (2) with God as subject, to treat propitiously (EVV. to be merciful, forgive, &c.) either an offender (Deuteronomy 21:8 a, Deuteronomy 32:43, Ezekiel 16:63, 2 Chronicles 30:18) or an offence (Jeremiah 18:23, Psalms 65:3; Psalms 78:38; Psalms 79:9, Daniel 9:24). The actual meanings, and usages, of kipper can be determined from the OT. itself (see DB. l.c.). Whether, however, as used to be supposed, its primary meaning was either (Arab.) to cover, or (Syr.) to wipe away, is very doubtful. In Ass. kapβru, it seems, means properly to remove; kuppuru is to remove ritual impurity from a person or thing; and the word appears to have come into Heb. with the sense of ritual purgation attaching to it, and to have been developed there so as to express the ideas of purge away (sin) ritually, declare purged, remove guilt or cause of offence, appease, &c. See Langdon, Exp. Times, April 1911, p. 320 ff.; cf. Zimmern, KAT.3[212] 601 f. [212] Die Keilinschriften und das A T., 1903, by H. Zimmern (pp. 345–653) and H. Winckler (pp. 1–342).11–16 (cf. Exodus 38:24-31). The ransom of souls at a census. When a census of the people is taken, every man is to pay half a (silver) shekel to Jehovah as a ransom for his life, that no ‘plague’ break out among the people: the proceeds of the tax to be applied to the maintenance of the daily services in the sanctuary.

It must have been a popular belief, current at the time when this law was drawn up, that a census was dangerous to the lives of the persons numbered (cf. 2 Samuel 24), whether because it was likely to give rise to feelings of self-satisfaction and pride, or because it tended to bring the sins and imperfections of individuals prominently before God’s notice: every adult male of the community was therefore to pay a ‘ransom’ (Exodus 21:30) for his life, by which he, as it were, purchased it for himself and secured it against peril of death. The Gallas of E. Africa believe that to count their cattle impedes the increase of the flock; and the Lapps, at least formerly, would not count themselves, for fear of the great mortality which they supposed would ensue (Frazer, p. 174 of the volume cited on Exodus 23:19 b). And an Arab is averse to counting the tents, or horsemen, or cattle of his tribe, lest some misfortune befal them (Burckhardt, Travels, p. 74 f.). In 2 Chronicles 24:6; 2 Chronicles 24:9 (in two passages added by the Chronicler to the original narrative of 2 Kings 12:7-9) it is stated that the tax here imposed was enforced—though not apparently upon occasion of a census—by Joash.

Exodus 30:12

12. takest the sum] so Numbers 1:2; Numbers 1:49. numbered … numberest] The verb means lit. to visit (viz. to see how many they are), i.e. to review, muster, inspect. So vv. 13, 14, Numbers 1:3; Numbers 1:19, and often in Nu. 1.–4, 26; 2 Samuel 18:1; 2 Samuel 24:2. a ransom for his soul] i.e. for his life (‘soul’ as the seat of life, as Exodus 21:23; Exodus 21:30, and constantly): ‘ransom’ (kôpher), in the sense of price for a life, as Exodus 21:30, where see the note. that there be no plague (Exodus 12:13) &c.] cf. Numbers 8:19.

Exodus 30:13

13. passeth over, &c.] viz. before the officer who took the census, to those that are numbered, and who stand on the other side. Cf. to ‘pass over’ (of sheep being numbered) Leviticus 27:32, Jeremiah 33:13; and in 2 Samuel 2:15 Heb. half] not the usual Heb. word for ‘half’; in the Hex, found only in P (11 times), and only 4 times elsewhere. So Exodus 30:15; Exodus 30:23, Exodus 38:26. the shekel of the sanctuary] Exodus 38:24-26, Leviticus 5:15; Leviticus 27:3; Leviticus 27:25, Numbers 3:47; Numbers 3:50; Numbers 3:7 (14 times), Exodus 18:16† (all P). Some standard (silver) ‘shekel’ is plainly alluded to: it is not known certainly what. A standard (silver) shekel, of full weight (as opposed to worn shekels in common use), preserved in the sanctuary, has been thought of. Or, as the expression may be rendered with equal, not to say, greater propriety, the sacred shekel (LXX. σίκλοςὁἅγιος), and as moreover the Mishnah (Bekhτrτth viii. 7) expressly enjoins that ‘all payments according to the sacred shekel are to be made in Tyrian (i.e. Phoenician) money,’ in which the silver shekel weighed 224 grs., it may (Kennedy, DB. iv. 422; G. F.

Hill, EB. Shekel, § 5) denote the ancient Hebrew silver shekel (which had the same weight as the Phoenician silver shekel), called ‘sacred’ because it was the traditional standard by which sacred dues were paid (see further ll.cc.). A silver shekel of 224 grains would weigh just 6 grains more than an English half-crown: at the present value of silver (2 Samuel 3 d. an oz.) it would be worth about 1 Samuel 1 d. the shekel is twenty gerahs] The same definition recurs Leviticus 27:25, Numbers 3:47; Numbers 18:16; and in Ezekiel 45:12 (of his shekel, though not called ‘sacred’). The gηrβh (only in these passages) is rendered ὀβολὸς by LXX., and by Onk. mβ‘βh, also = an obol, the weight of which in 4–3 cent. b.c. was c. 11.21 grs.: this would make the ‘sacred’ shekel (=20 gηrβhs) c. 224.2 grs. The later institution of an annual Temple-tax of a half-shekel (Matthew 17:24 RV.: Gk. τὰδίδραχμα, ‘the double drachm’) is based ultimately on this passage. The drachm was worth 6 obols: and the double drachm (= 12 obols) was taken as the equivalent of a half-shekel (= 10 obols): cf. DB. iii. 422b, 428b; EB. iv. 4446, 4786. an offering] a contribution, Heb. terϋmβh (see on Exodus 25:2); here of a contribution levied on,—or, to preserve the figure of the original, taken off,—the whole of a man’s property for sacred purposes. So vv. 14, 15.

Exodus 30:14

14. from twenty years old and upward] i.e. from adult age.

Exodus 30:15

15. Rich and poor are to contribute alike, for both stand in the same relation towards Jehovah.

Exodus 30:16

16. for the service, &c.] i.e. for the maintenance of the daily worship in the Tent of Meeting, the morning and evening sacrifices, &c. The reference cannot be to the work of erecting the sanctuary; for (1) the injunction is general (When thou takest the sum, &c.), not specific (And thou shalt take, &c.); and (2) even supposing it were specific, the first census according to P is the one in Numbers 1, which (v. 1 compared with Exodus 40:2; Exodus 40:17) took place a month after the sanctuary was completed and put up. be a memorial, &c.] to keep Jehovah in continual remembrance of the ransom which had been paid for their lives: cf. Exodus 28:12; Exodus 28:29, Numbers 10:10; Numbers 31:54.

Exodus 30:17-21

17–21. The bronze Laver (cf. Exodus 38:8, Exodus 40:30). This was for the priests to wash their hands and feet in, before entering into the Tent of Meeting, or offering sacrifice: it was to stand in the court, in front of the Tent of Meeting, between it and the (bronze) altar. The shape and dimensions of this laver are not prescribed. In Solomon’s Temple there were ten lavers, each of large size, for the same purpose (1 Kings 7:38 f.).

Exodus 30:18

18. Thou shalt also make] Heb. And thou shalt make. brass] bronze or copper, as always: see on Exodus 25:3. The metal, according to Exodus 38:8, was obtained from the mirrors of the women who ‘served in the host’ (see the note). base] some kind of pedestal, upon which it rested.

Exodus 30:20

20. that they die not] cf. Exodus 28:35, with the note.

Exodus 30:21

21. a statute for ever, &c.] see on Exodus 12:14, and Exodus 28:43. 22–33 (cf. Exodus 37:29 a). The holy Anointing Oil. An aromatic oil to be prepared, by mixing, in stated proportions, olive oil with (probably) the essences of myrrh, cinnamon, sweet-smelling cane, and cassia; and the Tent of Meeting, with its appurtenances, as also Aaron and his sons, to be anointed with it, as a mark of consecration to Jehovah. The oil thus prepared to be reserved exclusively for sacred purposes.

Exodus 30:22

22. Moreover] Heb. And.

Exodus 30:23

23. Take thou also] And thou (emph.), take: cf. on Exodus 27:20. spices] such as were brought to Solomon by the Queen of Sheba, and others (1 Kings 10:2; 1 Kings 10:10; 1 Kings 10:15), and prized by the Hebrews (Son 4:10; Son 4:14; Son 4:16; Son 5:13; Isaiah 39:2). For chief (i.e. finest, best), cf. Son 4:14, Ezekiel 27:22; and for the Heb. idiom here, G.-K. § 131d. flowing myrrh] cf. Son 5:5; Son 5:13, which likewise imply a liquid. Modern ‘myrrh’ (the produce of Balsamodendron Myrrha, indigenous in Yemen and E. Africa) is, however, a solid, and also devoid, or nearly so, of aroma: the liquid mτr of the Hebrews appears to have been what is now called the ‘Balsam of Mecca,’ a ‘greenish turbid fluid of syrupy consistence, having a very grateful odour, something like oil of rosemary,’ the product of Balsamodendron opobalsamum, a tree which grows abundantly on the coast territory of Arabia, and for which in ancient times Jericho was especially celebrated (see Sir W. Thiselton-Dyer’s art. Balsam in EB.: the art. Myrrh is briefer). five hundred shekels] probably about 16 lbs. av. (DB. iv. 906a). sweet-smelling cinnamon] Cinnamon is mentioned also in Proverbs 7:17, Son 4:14, Revelation 18:13†. Modern cinnamon is the fragrant inner bark of Cinnamomum zeylanicum, a plant of the laurel family, and is obtained from Ceylon. The cinnamon of the ancients, however, came from S. China (the Indians, Persians, and Arabians called it Chinese wood), and was probably the Cinnamomum cassia (see EB. s.v.). ‘The Greeks and Romans used cinnamon as an unguent: the cinnama rara was highly prized by them (Theophr. plant. ix. 7; Diosc. i. 13; Martial iv. 13. 3); and the unguentum cinnamomimum was very costly (Plin. xiii. 2; Athen. p. 439, 690)’ (Kn.). ‘Sweet-smelling’ cinnamon would be cinnamon of the best kind: there were other kinds which yielded an inferior fragrance (Diosc. l.c., Theophr. ix. 5, cited by Kn.). sweet calamus] better, sweet-smelling cane (the word is the ordinary Heb. one for ‘cane’ or ‘reed’), elsewhere called ‘the goodly cane from a far country’ (Jeremiah 6:20), or cane alone, Isaiah 43:14, Ezekiel 27:19, Son 4:14 : the κάλαμοςἀρωματικός, calamus odoratus of the classical writers, which ‘came from India (cf. the ‘far country’ of Jer.), and was used both as incense and medicinally (Diosc. i. 17), and also as an ingredient in unguents (Theophr. ix. 7, Plin. xiii.2, xii. 48)’ (Kn.). It may have been what is now known in India as the Lemon grass (cf. NHB. 439; DB. iv. 213a). Cf. in Ass. ritual, EB. iv. 4123.

Exodus 30:24

24. cassia] Ezekiel 27:19†: Heb. ḳ ?iddβh, prob. the same as the κιττώ, spoken of by Diosc. (i. 12) as one species of κασία; Vulg. cassia. The word in Psalms 45:8† is different (ḳ ?eẓ ?ξ‘τth, things scraped off, i.e. scraped or powdered bark); but doubtless denotes either the same or a kindred substance. The κασία, cassia of the ancients (Theophr. ix. 5; Plin. xii. 19) is probably the same as the modern ‘cassia,’ viz. the inner bark, peeled off and dried in the sun, of a species of cinnamon tree, found in S. India and Malacca, which yields an inferior kind of cinnamon (see further EB. s.v.). Costus (RVm.; also written above the text in one MS. of LXX., Graec. Ven., and Saad.) is another oriental aromatic plant (Costus Arabicus, L.), used in the preparation of unguents: Hor.

Carm. iii. 1, 44; Plin. xii. Exodus 12, 25, xiii. 1, 2). All these foreign aromatic substances would come by trade-routes from the distant East, whether over-land by way of Babylon, or by sea, round Arabia (see G. A. Smith, Trade and Commerce in EB. §§ 30, 40, 56, 58, 63, 71). the shekel of the sanctuary] or the sacred shekel: see on v. 13. an hin] prob. 1 1/3 gallon: see on Exodus 29:40.

Exodus 30:25

25. it] i.e. the olive oil of v. 24, by mixing it viz. with the other ingredients specified. ‘According to the Rabbis, the essences of the different spices were first extracted, and then mixed with the oil’ (Kn.). a perfume, &c.] lit. a perfume of perfumery, the work of the perfumer (like the ‘work of the weaver,’ &c., see on Exodus 26:1 : so v. 35, Exodus 37:29). 1 Chronicles 9:30 (render ‘compounding the perfume of the spices’) shews that in the age of the Chronicler (c. 300 b.c.) the anointing oil was made by the ‘sons of the priests.’ For other allusions to perfumers or perfumery, see 1 Samuel 8:13 (RVm.), Isaiah 57:9, Nehemiah 3:8 (RVm.), Son 5:13 (RVm.). 26–28 (cf. Leviticus 8:10 b–11). The Tent of meeting, the ark and other articles belonging to it, with their various vessels, to be all anointed with the aromatic oil thus produced. The command is repeated in Exodus 40:9-11 : cf. also Leviticus 8:10 b–11, Numbers 7:1, and (specially of the altar) Exodus 29:36, Numbers 7:10; Numbers 7:84; Numbers 7:88.

Exodus 30:29

29. The effect of the anointing is to sanctify the objects to which the process is applied (cf. Exodus 29:36). most holy] See on Exodus 29:37. shall become holy] i.e. be forfeited to the sanctuary, or, if a person (marg.), be given over to the Deity, that He may deal with him as He pleases. See further on Exodus 29:37. Anointing1[213], in a religious sense, is in the OT. a symbolical act, denoting (1) the divine appointment, or consecration, of a person for a particular purpose, esp. a king (1 Samuel 10:1 and often), the high priest (Exodus 29:7), later also the ordinary priests (see on v. 30), and, at least once, a prophet, 1Ki_Exodus 19:16 b (cf., in a fig. sense, Isaiah 61:1); it is followed by, and is sometimes a figure of, the outpouring of the Spirit upon the person anointed (1 Samuel 10:6, cf. v. 1, Exodus 16:13; Isaiah 61:1 (Luke 4:18), Acts 4:27; Acts 10:38, 2 Corinthians 1:21, 1 John 2:20; 1 John 2:27): (2) the consecration of a thing, viz. a sacred stone, Genesis 31:13 (see Exodus 28:18), Exodus 35:14 (so among the Greeks; see the writer’s Genesis, p. 267), the Tabernacle and its appurtenances (see on vv. 26–28), a future Altar of burnt-offering, Daniel 9:24 (see the note in the Camb. Bible). The practice of anointing is widely diffused in the world: the unguent—originally fat, regarded in primitive thought as an important seat of life—was regarded, it seems, at least primitively, as a vehicle transferring to the person or object anointed a Divine life or potency. See art. Anointing (Crawley and Jastrow) in Hastings’ Encycl. of Rel. and Ethics, i. (1908), 549–557, esp. 550, 554, 556 (cf. EB. s.v. i. 175); and for the anointing of priests, p. 552b, and of temples and other sacred objects, p. 553 f. [213] Heb. mβshaḥ ? (whence ‘Messiaḥ ?’), to be carefully distinguished from anointing the head or person for the toilet (Heb. sϋk) Deuteronomy 28:40, 2 Samuel 14:2 al. In NT. χρίω (fig., never lit.) corresponds to the former, and ἀλείφω (e.g. Matthew 6:17) to the latter.

Exodus 30:30

30. Aaron and his sons] In Exodus 29:7 (cf. Leviticus 8:12), 29 anointing is prescribed only for Aaron (the high priest), and his successors in the same office: and that originally it was only the high priest who was anointed seems to follow from the fact that he is called distinctively ‘the anointed priest,’ Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:22 (cf. Exodus 16:32, Exodus 21:10; Exodus 21:12, Numbers 35:25). The extension of the ceremony to his ‘sons’ (the ordinary priests) must represent a later usage: it is found here, Exodus 28:41, Exodus 40:15, Leviticus 7:36; Leviticus 10:7, Numbers 3:3. It is difficult to resist the inference that these passages belong to a later stratum of P. The reference can hardly be to the sprinkling with oil and blood noticed in Exodus 29:21, Leviticus 8:30; for this is not termed ‘anointing,’ and is subsequent to the anointing proper (Exodus 29:7; Leviticus 8:12).

Exodus 30:31-33

31–33. The oil thus prepared to be reserved exclusively for the sacred purposes thus specified.

Exodus 30:32

32. of man] i.e. of ordinary men (cf. Psalms 82:7, Isaiah 8:1, Hosea 6:7 [2nd marg.]). poured] poured for anointing, viz. for the toilet; the Heb. word (sûk) being the one used distinctively in this connexion (footnote, p. 337).

Exodus 30:33

33. a stranger] i.e. one not authorized to be anointed with it = one not of the seed of Aaron: cf. on Exodus 29:33. shall be cut off, &c.] a formula signifying emphatically the Divine disapproval: see on Exodus 12:15. from his father’s kin] The word, though it is externally the same as the ordinary Heb. word for ‘a people,’ is plural: as it is impossible to speak of a man’s ‘peoples,’ the word, when it is so used, must have some different meaning; and this is shewn by Arabic (where ‘am means both patruus and patruelis) to be father’s kin (cf. EB. iii. 3289). The word, in this sense, is almost entirely confined to P: with to be cut off from it occurs in it 12 times, and with to be gathered to (Genesis 25:8 al.) 9 times.

Exodus 30:34-38

34–38. The holy Incense (cf. Exodus 37:29 b). Incense to be made, of, four specified ingredients, mixed together in equal proportions, and tempered with salt, for use upon the altar of incense (vv. 7 f.). Incense of the same composition to be used for no other purpose.

Exodus 30:35

35. a perfume, the work of the perfumer] as v. 25. seasoned with salt] salted (cf. Sir 49:1 Heb.). In spite of the Versions (‘mixed’; and so RVm. = AV. tempered together [without ‘with salt’]), this is the only rend. which philology permits (so Ges. Di. Bä. &c.). ‘Seasoned with salt’ is, however, a doubtful paraphrase; for the incense was not a food. Salt, from its purifying and antiseptic properties, may have been added to the other ingredients, as symbolical of what was wholesome and sound; it has also been supposed (J. D. Michaelis, as cited by Di. and Bä.) that it may have been used, as causing the incense to kindle more rapidly, for the purpose of diffusing a wider cloud of smoke. The incense used in the Herodian temple is stated by Jos. (B.J. v. 5. 5) and the Talm, to have consisted of thirteen ingredients: see EB. ii. 2167. pure] a different word from the ‘pure’ of v. 34, and meaning free from adulteration, or other impurities.

Exodus 30:36

36. beat some of it very small] cf. Leviticus 16:12 ‘incense beaten small.’ The ingredients named in v. 34 were mixed together, and then apparently melted down into a solid mass: small portions of this were broken off, from time to time, and beaten into a powder, which was then placed ready for use, every morning and evening (v. 7), outside the veil, near the altar of incense. Or (Di.) ‘put’ may mean, put upon the altar and burn. before the testimony] i.e. before the ark, as Exodus 16:34 : see on Exodus 25:16. meet with thee] See on Exodus 25:22. most holy] See on Exodus 29:37. The anointing oil, not being brought into such close proximity to Jehovah, was only ‘holy’ (v. 32).

Exodus 30:37-38

37, 38. Incense of this composition to be used exclusively in the service of Jehovah. Cf. v. 32 f.

Exodus 30:38

38. cut off from his father’s kin] See on v. 33. The use of incense in religious ceremonies is very widespread, and many different substances have been used for the purpose—woods, barks, dried flowers, grasses, seeds, resins, gums (Enc. Brit. ed. 9, xii. 718). On Egyptian monuments the references to incense are numerous (Wilk.-B. iii. 398 f., with illustr. of censers,—bronze cups supported by long handles); large quantities of it were consumed in the temples (Erman, 300 f.,—with fabulous figures); and expeditions were constantly sent to the land of ‘Punt’ (Somali) to procure fragrant gums (ibid. 505–514). Plutarch (de Isid. et Osir. p. 383) describes the Eg. perfume called kyphi, which was used both for the toilet and as incense, consisting of sixteen ingredients (Erm. 232; Wilk.-B. iii. 398). There are also many references to incense (ḳ ?uṭ ?rinnu; cf. Heb. ḳ ?eṭ ?ôreth) in Ass. and Bab. inscriptions.

The use is also often alluded to by the classical writers. See further Incense in EB.; or, most fully, Atchley, Hist. of the use of Incense in Divine worship (1909), pp. 1–77 (on the pre- and non-Christian use of it). The origin of this use of incense is uncertain. The Oriental has a partiality for aromatic odours: he enjoys them himself; he perfumes his person, his garments, and his house with them; and he offers them to guests and rulers whom he desires to honour (DB. ii. 468a; Lane, Mod. Eg. i. 175, 256: cf. Proverbs 7:17, Son 3:6, Psalms 45:9). Men naturally believe that what is grateful to themselves is also pleasing to the deity. If, however, the use of incense originated in a primitive, or semi-primitive people, another motive may have contributed to its adoption: it may have been regarded as a means of driving away evil spirits (cf.

Tob 6:7; Tob 8:2 f.) from the precincts of a sanctuary. Cf. Atchley, pp. 61–77. In Numbers 16:46 P (cf. Wis 18:21) an atoning efficacy is attributed to the burning of incense. And in later times incense, rising heavenwards in a cloud, came to be regarded as a spiritual symbol of prayer (Psalms 141:2; Revelation 8:3 f., Exodus 5:8).