Yahweh said to Moses, “Take to yourself sweet spices, gum resin, onycha, and galbanum; sweet spices with pure frankincense. There shall be an equal weight of each. You shall make incense of it, a perfume after the art of the perfumer, seasoned with salt, pure and holy. You shall beat some of it very small, and put some of it before the covenant in the Tent of Meeting, where I will meet with you. It shall be to you most holy.
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Exodus 30:34-36 sits inside this longer paragraph.
Yahweh said to Moses, “Take to yourself sweet spices, gum resin, onycha, and galbanum; sweet spices with pure frankincense. There shall be an equal weight of each. You shall make incense of it, a perfume after the art of the perfumer, seasoned with salt, pure and holy. You shall beat some of it very small, and put some of it before the covenant in the Tent of Meeting, where I will meet with you. It shall be to you most holy. The incense which you shall make, according to its composition you shall not make for yourselves: it shall be to you holy for Yahweh. Whoever shall make any like that, to smell of it, he shall be cut off from his people.”
Parallel Translations
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Yahweh said to Moses, “Take to yourself sweet spices, gum resin, onycha, and galbanum; sweet spices with pure frankincense. There shall be an equal weight of each.
You shall make incense of it, a perfume after the art of the perfumer, seasoned with salt, pure and holy.
You shall beat some of it very small, and put some of it before the covenant in the Tent of Meeting, where I will meet with you. It shall be to you most holy.
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And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:
And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:
And thou shalt 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.
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And the LORD said unto Moses: 'Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight.
And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy.
And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy.
Cross-references (22)
- Exodus 25:22 (v36) There I will meet with you, and I will tell you from above the mercy seat, from between the two cherubim which are on the ark of the…
- Exodus 37:29 (v34) He made the holy anointing oil and the pure incense of sweet spices, after the art of the perfumer.
- Exodus 25:6 (v34) oil for the light, spices for the anointing oil and for the sweet incense,
- Exodus 30:23 (v34) “Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of…
- Leviticus 2:15 (v34) You shall put oil on it and lay frankincense on it. It is a meal offering.
Show all 21 cross-references
- Exodus 30:25 (v35) You shall make it into a holy anointing oil, a perfume compounded after the art of the perfumer: it shall be a holy anointing oil.
- Leviticus 2:13 (v35) Every offering of your meal offering you shall season with salt. You shall not allow the salt of the covenant of your God to be lacking…
- Song of Solomon 3:6 (vv34–35) Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
- Exodus 16:34 (v36) As Yahweh commanded Moses, so Aaron laid it up before the Testimony, to be kept.
- Exodus 29:42-43 (v36) It shall be a continual burnt offering throughout your generations at the door of the Tent of Meeting before Yahweh, where I will meet with…
- Exodus 30:6 (v36) You shall put it before the veil that is by the ark of the covenant, before the mercy seat that is over the covenant, where I will meet…
- Leviticus 2:1 (v34) “ ‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put…
- Leviticus 5:11 (v34) “ ‘But if he can’t afford two turtledoves or two young pigeons, then he shall bring as his offering for that in which he has sinned, one…
- Leviticus 16:2 (v36) and Yahweh said to Moses, “Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy…
- Leviticus 24:7 (v34) You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to Yahweh.
- Nehemiah 13:5 (v34) had prepared for him a great room, where before they laid the meal offerings, the frankincense, the vessels, and the tithes of the grain,…
- Proverbs 27:9 (v35) Perfume and incense bring joy to the heart; so does earnest counsel from a man’s friend.
- Song of Solomon 1:3 (v35) Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
- Matthew 2:11 (v34) They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they…
- John 12:3 (v35) Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house…
- 1 Chronicles 9:29-30 (v34) Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, over the fine flour, the wine, the oil, the…
21 distinct cross-references across this passage (22 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v34 In Hebrew, Sheheleth: which is a sweet kind of…
In Hebrew, Sheheleth: which is a sweet kind of gum and shineth as the nail.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v36 Exo 30:36 And thou shalt beat [some] of it…
Exo 30:36 And thou shalt 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.
Ver. 36. And thou shalt beat some of it very small.] This holy perfume, as in the matter costly, so in the manner it cost much pounding and beating: to show that Church prayer must be accurate and elaborate; it must cost setting on, as we say.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv34–36 Stacte, and onycha, and galbanum: the Jews themselves are…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv34–36 And the Lord said unto Moses,.... In a continued…
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":
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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.
(a) Rer. Memorab. & Deperd. par. 1. tit. 12. p. 32. (b) Nat. Hist. l. 12. c. 15. (c) Apud Dalechamp. in Plin. ib. (d) Cele Hamikdash, c. 2. sect. 4. (e) Calmet's Dictionary on the word "Onycha". (f) Vid. Scheuchzer. Physic. Sacr. vol. 2. p. 243. (g) Cele Hamikdash, c. 2. sect. 4. (h) Sepher Shorash. Rad. (i) Nat. Hist. l. 12. c. 15. (k) Ib. c. 14.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v34 The incense which was burned upon the golden altar…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v34 Verse 34. Take unto thee sweet spices] The holy…
Verse 34. 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 on Ex 30:23.
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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.
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 colour. The gummy resinous juice which proceeds from this plant is what is commonly called galbanum, from the chelbench of the Hebrews.
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 colour, 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 on Ex 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, Ex 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 favour 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v34 Exo 30:34. The incense which was burned upon the…
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 pounds 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 people’s minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v34 Exo 37:29. The incense, like the anointing oil, consisted…
Exo 37:29. The incense, like the anointing oil, consisted of four aromatic ingredients.
Stacte - supposed to be either the gum of the Storax tree (Styrax officinale) found in Syria and the neighboring countries, or the gum known as Benzoin, or Gum Benjamin, which is an important ingredient in the incense now used in churches and mosques, and is the produce of another storax tree (Styrax benzoin) that grows in Java and Sumatra.
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Onycha - , a perfume perhaps made from the cap of the strombus, or wing-shell, which abounds in the Red Sea.
Galbanum - , a gum of a yellowish brown color, in the form of either grains or masses. It is imported from India, Persia, and Africa; but the plant from which it comes is not yet certainly known.
Pure frankincense - This was the most important of the aromatic gums. Like myrrh, it was regarded by itself as a precious perfume Son 3:6; Mat 2:11, and it was used unmixed with other substances in some of the rites of the law. The tree from which it is obtained is not found in Arabia, and it was most likely imported from India by the Sabaeans, like Cinnamon, Cassia, and Calamus (see Exo 30:23). The tree is now known as the Boswellia serrata, or B. thurifera, and grows abundantly in the highlands of India. The frankincense of commerce is a different substance, the resin of the spruce and of some other kinds of fir.
Exo 30:35
See Exo 30:25.
Tempered together - The four substances were perhaps pounded and thoroughly mixed together, and then fused into a mass. This rendering is to be preferred to that in the margin.
Exo 30:36
See Exo 30:6.
Exo 30:37-38
Compare Exo 30:32-33.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv34–36 Onycha. An aromatic root, shining like "the nail," or…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v34 the Lord said unto Moses, Take unto thee sweet…
the Lord said unto Moses, Take unto thee sweet spices--These were:
stacte--the finest myrrh;
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onycha--supposed to be an odoriferous shell;
galbanum--a gum resin from an umbelliferous plant.
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.
Next: Exodus Chapter 31
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv34–35 COMPOUNDING OF INCENSE, Exo_30:34-38.
COMPOUNDING OF INCENSE, Exo_30:34-38.
34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew נשׂŠ, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time.
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Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek χαλβανη, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, לבונה, and according to Isa_60:6, and Jer_6:20, it was found in Sheba.
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Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv34–36 34. sweet spices] In the Heb. one word, sammim…
34. sweet spices] In the Heb. one word, sammim (plur.),—from the same root as the Arab. shamma, to ‘smell,’—not the one rendered ‘spices’ (besâmim) in v. 3, and, to judge from Exo_25:6 (‘besâmim for …, and for the incense of sammim’), a narrower term than that: used exclusively (but only in P and Chr.) of the materials of which the incense was made, and mostly in the expression ‘incense of sweet spices’ (sometimes rendered ‘sweet incense’) v. 7, Exo_25:6, Lev_4:7; Lev_16:12 al.; 2Ch_2:4; 2Ch_13:11 (both passages written by the Chronicler himself). It might be rendered for distinctness (cf. EB. iv. 4746), fragrant powders.
stacte] Heb. nâṭâph†, from nâṭaph, to drip. Some fragrant oil or resin is evidently meant; it is uncertain what. ‘Stacté’ is a transliteration of LXX. στακτη, Vulg. stacte, meaning also something that drips or trickles. Stacte was the Gk. and Lat. name of a very fragrant and costly kind of myrrh (σμύρνα), variously described by the ancients as an oil ‘dripping’ from crushed myrrh, either alone (Theophr. Odor. 29; on the text, see Schneider’s note: cf. Diosc. i. 77) or mixed with a little water (Diosc. i. 73), or as prepared from crushed myrrh dissolved in oil (Theophr. l.c.), or as exuding spontaneously from the tree (Plin. H.N. xii. 15, § 68). Myrrh-oil would be a clearer rend. Lucr. (ii. 847) mentions the ‘blandum stactaeque liquorem’; and Plautus (Truc. ii. 5, 23) speaks of it as burnt on the altar to Lucina. This rend, of LXX. seems probable: still we do not know that it is right: it may be founded merely on the agreement of meaning between nâṭâph and ‘stacte.’ Ges. (Thes.) identified nâṭâph with the gum of the storax tree (NHB. 395 f.), a beautiful perfumed shrub, abundant on the lower hills of Palestine, the gum of which (Diosc. i. 79) is still used in Syria as a perfume. The Rabbis identified it with ẓŏri (EVV. ‘balm’), and said that it was so called because it ‘dripped’ from the tree called ḳeṭâph, i.e. (Kimchi, Book of Roots, s.v.) the balsam-tree: hence, no doubt, RVm. opobalsamum (‘juice-balsam,’ as opposed to xylobalsamum, ‘wood-balsam,’ the scented twigs of the balsam-tree), an aromatic gum obtained (Diosc. i. 18; Plin. H.N. xii. 25, § 116, cf. § 118) from the Judaean balsam-tree by incisions in the bark. If however the môr of v. 23 (see the note there) was really the juice or gum of the balsam-tree, it is hardly likely to have been called here by a different name.
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onycha] Heb. sheḥçleth†; LXX. ὄνυξ, Vulg. onyx, whence EVV. onycha (cf. Sir_24:15); i.e. unguis odoratus, the ‘operculum,’ or closing flap, called ὄνυξ from its resemblance to the nail, of certain molluscs, which, when burnt, emits a strong aromatic odour1[214]. Onycha is still gathered along the coasts of the Red Sea; and is largely used as an ingredient in the perfumery of Arab women (EB. s.v.); it is also said to be the principal component of incense in India and elsewhere (Kn.).
[214] Cf. Diosc. ii.10, as cited by Röd. in Ges. Thes. p. 1388: Ὄνυξ ἐστὶ πῶμα κογχυλίου ὅμοιον τῷ τῆς πορφύρας, εὑρισκόμενον ἐν τῇ Ἰνδίᾳ ἐν ταῖς ναρδοφόροις λίμναις (and also, he adds, though of a different kind, in the Red Sea): ἀμφότεροι δὲ εὐώδεις θυμιώμενοι, καστορίζοντες ποσῶς τῇ ὀσμῇ.
galbanum] Heb. ḥelbenâh†; LXX. χαλβάνη, Vulg. galbanum. This was the resin of an umbelliferous plant, used by the ancients medicinally, and also, from its pungent odour, when burnt, to keep off insects (Plin. xix. 58 al.), to expel serpents from stables (Verg. G. iii. 415 ‘Galbaneoque agitare graves nidore chelydros’), and revive sick bees (ib. iv. 264 ‘Hic iam galbaneos suadebo incendere odors’). Diosc. (iii. 87) and Theophr. (ix. 7) speak of galbanum as obtained from a Syrian νάρθηξ: but in modern times it seems to be almost entirely a product of Persia (EB.).
sweet spices, with] (even) fragrant powders, and. But probably the tautologous ‘fragrant powders’ is merely repeated by error from the previous line.
frankincense] Heb. lìbônâh (‘whiteness,’ with reference doubtless to the milky form in which it exudes from the tree), a fragrant gum-resin, obtained, by means of incisions, from trees belonging to certain species of the genus Boswelliana. These are now found mostly in Somali-land; but the most famous growth in ancient times was in the mountains of Shĕbâ, or the Sabaeans, in S. Arabia (EB. s.v.: cf. Bent, S. Arabia, 1900, pp. 89, 91, 234 f., &c.: comp. Jer_6:20 (‘frankincense from Shĕbâ’), Isa_60:6; Verg. G. i. 117 ‘solis est turea virga Sabaeis,’ Aen. i. 416 f. ‘centumque Sabaeo Ture calent arae’). Frankincense is mentioned first in Jer. (Jer_6:20, Jer_17:26, Jer_41:5); elsewhere only in P (here; Lev_2:1 f., Lev_2:15 f., Exo_6:15 as a concomitant of the meal-offering, cf. Exo_5:11, Num_5:15; Lev_24:7 as placed on the Presence-bread), II Isaiah (Isa_43:23, Isa_60:6, Isa_66:3), 1Ch_9:29; and, for its fragrance, Son_3:6; Son_4:6; Son_4:14. The epithet pure, or better, clear (zakkâh; LXX. διαφανῆ), is meant probably to denote the superior kind called by Theophr. (ix. 4) καθαρὸν καὶ διαφανῆ, ‘pure and transparent,’ and said by Pliny (xii. 32) to be that gathered in autumn. Knobel states that he had some incense prepared according to this receipt in the laboratory of a colleague at Giessen, and that its odour was ‘strong, refreshing, and very agreeable.’
34–38. The holy Incense (cf. Exo_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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv34–36 (34) Take unto thee sweet spices.—Rather, Take unto thee…
THE COMPOSITION OF THE HOLY INCENSE.
(34) Take unto thee sweet spices.—Rather, Take unto thee spices. The word translated “spices” has no epithet. Incense, as commonly used in the ancient world, was not a composition, but some single spice, most frequently frankincense. That, however, employed by the Hebrews was always a compound. According to Josephus (Bell. Jud., v. 5, § 5), the incense burnt in the later temple contained thirteen ingredients.
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Stacte is probably the gum storax, which is the produce of the styrax officinalis, a tree common in Syria and Palestine. It burns readily, and emits much smoke (Herod. iii. 107).
Onycha is thought to be the “claw” or operculum of the unguis odoratus, or blatta Byzantina, a sort of shell-fish common in the Red Sea. This “claw” produces, when burnt, a strong odour.
Galbanum is a gum well known to modern chemists. It may be procured from various plants, as the opoidia galbanifera, the galbanum Persicum, and others. When burnt, this gum has a strong pungent odour, which is said to be disagreeable in itself, but to bring out and prolong the scent of other spices (Plin. H. N., xii. 54).
Frankincense was probably the main element of the “holy incense,” as it is of such incense as is burnt in modern times. It is a gum or resin obtained from incisions in the bark of the arbor thuris, or frankincense-tree, which grows abundantly in India, and in the islands of the Indian archipelago. Anciently, the tree appears to have grown also in Arabia, whence the Egyptians (Records of the Past, vol. x., pp. 14-17), the Phœnicians, the Hebrews (Isa_60:6; Jer_6:20), and the Greeks obtained it in large quantities. The odour is very peculiar, and to most persons very agreeable. In England it is best known as the scent given out by the pastilles which are burnt in sick rooms.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv34–36 Vers. 34-38. THE HOLY INCENSE. It remained to give…
Vers. 34-38. THE HOLY INCENSE. It remained to give directions concerning the composition of the incense, which, according to verse 7, was to be burnt upon the altar of gold. That it was to be of one and one only peculiar kind had been already implied in the prohibition to burn "strange incense" (ver. 9). Moses is now told exactly how it was to be composed. As the oil was to contain four spices, so was the incense to be made of a like number stacte, onycha, galbanum, and frankincense of each the same quantity (ver. 34). The art of the apothecary was to be called in for making it up (ver. 35). A portion of it was to be "beaten very small," and placed in front of the ark of the covenant, probably on the golden altar outside the vail (ver. 36). A prohibition is added, similar to that given with respect to the holy oil: no one is to make any like it for private use, under pain of being "cut off from his people" (vers. 37, 38).
Take unto thee sweet spices. Rather, "Take unto thee spices," or "perfumes." The word has no epithet. Stacte. The Hebrew word used means simply "a drop", (Job_32:2-7) and might be applied to any gum or resin which exuded from a tree. We have no clue to the gum here intended but that which is furnished by the rendering of the LXX, stakth, which our translators have followed. Now the Greeks seem to have called two gums by this name one, the natural exudation from the myrrh tree, called above (ver. 23) "pure myrrh," or "the myrrh that flows freely;" and the other gum storax. As it is not likely that the same substance has been given two names within the space of ten verses, we must suppose the latter to be meant. Gum storax is the produce of a tree allied to the poplar, and known as Styrax officinalis, which grows abundantly in Syria and Palestine. It was frequently used as a perfume by the ancients (Heb 3:107; Plin. H. N. 12:17, Onycha. The Hebrew word, she-kheleth, seems to mean a "shell" of some kind or other. The Greek onux, Lat. onycha, was applied to the operculum the "nail" or "claw of certain shell-fish of the genus Strombidae, which were common in the lied Sea, and elsewhere. The particular strombus which furnishes the onycha of the ancients is thought to have been the Unguis odoratus or Blatta Byzantina . The opercula of these shell-fish have, when burnt, a strong odour, "something like castoreum." The onycha is, again coupled with galbanum and gum storax in Ecc 24:15. Galbanum. The Hebrew word khelb"nah, is so near the Greek calbaih and the Latin galbanum that it has with good reason been assumed to designate the same substance. Galbanum is a gum well known both to ancients and moderns. It is admitted into the pharmacopeia. Several plants seem to produce it, as the Opoidia galbanifera, the Galbanum Persicum, and a plant which grows in Northern Persia, very like the Ferula erubeseens. When burnt, galbanum has a strong pungent odour, which is said to be disagreeable by itself, but to improve and preserve other odours (Plin. H. N. 12:54). Frankincense. On the wide use of frankincense, see the comment on ver. 1. It was the produce of a tree which anciently flourished in Arabia, but which appears to have degenerated, and now produces only an inferior quality. The best frankincense comes now from the high lands of India. It exudes from a tree called salai (the Boswellia setrata or thurifera of botanists). Some think that the frankincense exported largely from Arabia to the neighbouring nations was in part the produce of this tree imported by the Arab merchants from Hindustan.
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Vers. 34-38. The Holy Incense.
Let us note here
I THE COMPOSTION OF THE INCENSE (vers. 34, 35). The utmost care was taken in the law that the incense should be properly composed, of the right materials, in the right proportion. Equal care is to be taken by Christians with their incense. Prayer is not to be adventured on rashly, carelessly, unpreparedly. The matter, even the very words, of prayer should be carefully weighed beforehand. To approach God with unworthy thoughts, to beseech him for those temporal advantages which we ought to regard as of no moment at all, is to "pray amiss to approach him with "strange incense." Equally unbecoming is it to use homely or over-familiar expressions in prayer. What we have to aim at is to reflect "the mind of Christ." Christ has given us three pattern prayers
1. The Lord"s prayer;
2. The intercessory prayer after the last supper, (Joh 17) and
3. The prayer in the garden of Gethsemane. (Mat_26:39) Let these be our frankincense, and stacte, and onycha. For a fourth material, we may us. the Psalms of David especially the penitential Psalms) We need not then to fear lest our incense should be "strange.
II THE CONTINUAL PRESENTATION OF THE INCENSE (ver. 30).
A portion of the incense was to be "beaten very small, and. put beforethe testimony" i.e. , before the ark and the presence of God, where it was to remain continually. It was not to be lighted, but to be in constant readiness for lighting. So there is in the Christian heart a prayerful temper, ever present before God, which God accepts and values, in the intervals between actual prayer. Our incense cannot always be mounting in cloud after cloud to the courts of heaven. But the temper may be in us, ready to kindle, at all times.
III THE VALUE OF THE INCENSE. The incense was among the things that were "most holy" (ver. 36). God set special store by it. He would have it near him in front of the tabernacle only just outside the vail and he would have it there constantly. So it pleases him to value the prayers of his saints. Angels offer them. (Rev_8:3) They ascend before his throne (ib, 4). They are acceptable to him. They have power with him. "The effectual fervent prayer of a righteous man availeth much". (Jam_5:16) One humble prayer, breathed by the publican, gained him forgiveness him. One earnest prayer, uttered by the penitent thief, obtained him Paradise. There is no limit to the value of faithful prayer, whereby we draw upon the bank of omnipotence.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v34 Sweet spices.
Exo_30:34-38
Sweet spices.
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The incense
The incense employed in the service of the Tabernacle was compounded of four ingredients: stacte, onycha, galbanum, and frankincense. It might only be used in the worship of God. The penalty of death was affixed to the making or using of it for profane purposes (Exo_30:37-38). It is called holy of holies (Exo_30:36), or most holy. This incense was burnt morning and evening upon the golden altar of incense, which stood in the holy place (Exo_30:7-8). We see, here, that in the original institution the burning of incense was the special work of the high priest; the duty is assigned to Aaron himself, not to his sons. Like the shewbread, and the daily sacrifice, the incense also is called perpetual (Exo_30:8). Besides the daily incense, the offering of incense in the Holy of Holies by the high priest on the Day of Atonement, formed a very solemn and important part of the ceremonies of that day. But for the cloud of incense covering the mercy-seat, the high priest would have died on entering the holiest place (Lev_16:13). Incense was a symbol, not only of prayer generally, but more especially of intercessory prayer. On one remarkable occasion we find even the power of atoning ascribed to the offering of incense (Num_16:46-48). Here the rehearsal, as it were, of the incense-offering of the day of atonement, exercised a similar intercessory and atoning power, even without any accompanying sacrifice or shedding of blood. A wonderful foreshadowing of the more powerful incense-offering of a greater High Priest who ever liveth, etc. (E. F. Willis, M. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v34 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_30:34-38
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_30:34-38
SPIRITUAL WORSHIP
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Notice here—
I. The elements of true worship.
1. There must be nothing in prayer but what is sweet. “Sweet spices.” No anger. Some nations leave their swords outside their temples; we must cherish no angry or warlike sentiments in worship. “Lifting up holy hands, without wrath.” No pride. No, “I thank God I am not as other men.” No selfishness. “Ye ask, and receive not, because ye ask amiss, that you may consume it upon your lusts” (Jas_4:3). No unbelief. “Without doubting.” Some prayers have in them so much of doubt and passion, of pride and hypocrisy, that they go up to the sky more like the vapour of a noxious drug, than the pure incense in which God delights. In worship there are various elements of thought and feeling, as there were various spices in the priestly censer, but we must take care that there is nothing bitter or bad. All peace, love, faith, charity, admiration, hope, joy—whatsoever is otherwise enters not into true worship.
2. Nothing in prayer but what is pure. “Pure frankincense.” If we do not renounce iniquity in our life, God will not hear us. (Isa_1:12-15). If we do not renounce iniquity in our heart, God will not hear us. Worship is not a substitute for righteousness, but the expression of a soul delighting in righteousness, longing for righteousness. The prayers of a bad man, although offered in a white or golden surplice, although expressed in seraphic language, although borne upward on the voices of singers and organs, are an abomination to the Lord—it is the smoke of the pit, not the sweet incense of God’s holy temple.
Pure and sweet worship is delightful to us; it is the highest condition of the soul. Such worship is sweet and grateful to God.
II. The expression of true worship. “And thou shalt beat some of it very small, and put of it before the testimony.” Is it not suggested here, that in worship there should not be vague and general feeling and language, but that our service should be specialised and particular? Our penitence should be thus special. Our sins should be discriminated as far as possible, so that with each fault should go the appropriate confession and sorrow. Our supplications thus distinguishing. Our intercessions thus. Praying for special individuals, pleading for special gifts. Our praises thus. “Forget not all His benefits.” It is a good thing to recall the mercies of God, one by one, as far as that is possible. We are not to worship in the lump, as if God were too grand to recognise the detail of life; we are not to worship in the lump, as if the “least mercies” were not worth recognition.
III. The efficacy of true worship. “Where I will meet with thee.” God met them as they came near Him with this incense. We hear worship depreciated sometimes, and are told that life is worship, work is worship; let us not be led away by such plausible sayings from a personal, constant, express fellowship with God. It is only as we come to God with the pure and loving worship of the heart that we realise His presence. Life may be worship, and work may be worship; but life and work are never worship, until the heart gives its highest love and trust to God.
IV. The exclusive object of true worship. “As for the perfume,” &c., Exo_30:37-38. No worship of man: No worship of humanity: No saint-worship: No angel-worship. “Worship God.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v34 Frankincense is not to be confounded with incense (to…
frankincense
Frankincense is not to be confounded with incense (to which it was to be added), as it is often used apart from incense. We are told what composed the incense--never in Scripture what the frankincense was. All speaks of Christ--the sweet spices of those perfections which we may apprehend, the frankincense of that which God saw in Jesus ineffable.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v34 The Holy Incense
The Holy Incense
v. 34. And the Lord said unto Moses, Take unto thee sweet spices, stacte, a sweet-smelling gum similar to myrrh, and onycha, the pulverized shell of a mollusk, and galbanum, a bitter resin gained from a shrub of the desert, which strengthens the odor of the incense; these sweet spices with pure frankincense, which to this day is gathered from a small tree in. Arabia Felix and the surrounding country; of each shall there be a like weight, the ingredients were to be mixed in equal parts.
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v. 35. And thou shalt make it a perfume, a confection after the art of the apothecary, as in the case of the ointment, tempered together, carefully cleaned from all impurities, pure, without strange admixtures, and holy;
v. 36. and thou shalt beat some of it very small, literally, pound it into powder, and put it before the testimony in the Tabernacle of the Congregation, where I will meet with thee, before the Ark of the Covenant in the Most Holy Place. It shall be unto you most holy.
v. 37. And as for the perfume, this holy incense, which thou shalt make, ye shall not make to yourselves according to the composition thereof; it shall be unto thee holy for the Lord.
v. 38. Whosoever shall make like unto that, to smell thereto, to enjoy its pleasant odor, shall even be cut off from his people. That which was consecrated to the Lord was not to be made common by profane use. Thus also prayer, which was symbolized by the incense, is never to be made in the spirit of levity, though it may now be sent up to the throne of God anywhere and at any time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v34 General Information:
General Information:
Yahweh continues to tell Moses what to do. Yahweh gives the commands only to Moses: all instances of "you" are singular. However, the words "blended by a perfumer" might mean that Moses could have the perfumer take the spices, blend them, grind them, and give them to Moses so Moses could put part of the mixture in front of the ark, as in UDB.
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stacte, onycha, and galbanum
These are spices. (See: Translate Unknowns)
Make it into the form of incense, blended by a perfumer
The phrase with "blended" can be translated in active form. AT: "Make it into the form of incense that a perfumer has blended" or "A perfumer must blend it into a kind of incense" (See: Active or Passive)
blended by a perfumer
Possible meanings are 1) Moses was to have a perfumer do the work or 2) Moses was to do the work himself the way a perfumer would do it. See how you translated these words in Exodus 30:25.
You will grind it
"You will crush it." Here "you" refers to Moses. (See: Forms of You)
You will regard
Here "you" is plural and refers to Moses and all the people. (See: Forms of You)
translationWords
Yahweh
Moses
pure
frankincense
incense
set apart
ark
tent of meeting
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.