1Mache eine Statt, eine Räucherstatt für Räucherwerk, aus Akazienholz sollst du sie machen, 2eine Elle ihre Länge, eine Elle ihre Breite, geviert sei sie, und zwei Ellen ihre Höhe, ihre Hörner aus ihr. 3Überschale sie mit reinem Gold, ihr Dach, ihre Wände ringsum, ihre Hörner, und mache ihr eine goldne Leiste ringsum. 4Zwei goldne Hülsen mache ihr unterhalb ihrer Leiste, an ihre zwei Wangen sollst du sie machen, an ihre zwei Seiten, zu Gehäusen für Stangen seis, sie daran zu tragen. 5Mache die Stangen aus Akazienholz und überschale sie mit Gold. 6Gib sie vor den Verhang, der über dem Schrein der Vergegenwärtigung ist, vor das Verdeck, das über der Vergegenwärtigung ist, wo ich dir begegnen werde. 7Auf ihr räuchere Aharon Räucherwerk von Gedüften, Morgen für Morgen, wann er die Lichte putzt, soll er es räuchern; 8und wann Aharon die Lichte höht zwischen den Abendstunden, räuchere er es: stete Räucherung vor IHM in eure Geschlechter. 9Nicht höhet auf ihr ungehöriges Räucherwerk noch Darhöhung noch Hinleite, und Guß gießt nicht auf sie. 10Aharon bedecke über ihren Hörnern einmal im Jahr vom Blut des Entsündungsopfers der Bedeckungen; einmal im Jahr bedecke er über ihr, in eure Geschlechter, Heiligung von Darheiligungen sei sie IHM.. 11ER redete zu Mosche, sprechend: 12Wenn du den Häupterbestand der Söhne Jissraels nach ihren Eingeordneten erhebst, sollen sie geben, jeder Deckung seines Lebens IHM, dieweil man sie einordnet, und nicht wird ein Zustoß auf sie geschehen, wiewohl man sie einordnet. 13Dies sollen sie geben, jeder der hindurchschreitet zu den Eingeordneten: die Hälfte des Vollgewichts nach dem Heiligtumsgewicht - zwanzig Korn das Gewicht - , die Hälfte des Vollgewichts als Hebe IHM.. 14Wer hindurchschreitet zu den Eingeordneten, vom Zwanzigjährigen aufwärts, gebe SEINE Hebe, 15der Reiche mehre nicht und der Arme mindre nicht an der Hälfte des Vollgewichts, zu geben SEINE Hebe, ob euren Leben zu bedecken. 16Nimm das Silber der Deckungen von den Söhnen Jissraels und gibs für den Werkdienst am Zelt der Begegnung, den Söhnen Jissraels wirds zu einem Gedächtnis vor IHM, um ob euren Leben zu bedecken. 17ER redete zu Mosche, sprechend: 18Mache einen Kessel aus Erz, seinen Standkasten aus Erz, zur Badung, und gib ihn zwischen das Zelt der Begegnung und die Schlachtstatt und gib Wasser darein. 19Baden sollen Aharon und seine Söhne daraus ihre Hände und ihre Füße; 20wann sie kommen ins Zelt der Begegnung, sollen sie mit Wasser baden, daß sie nicht sterben, oder wann sie zur Schlachtstatt treten, zu amten, Feuerspende IHM aufrauchen zu lassen, 21sollen sie ihre Hände und ihre Füße baden, daß sie nicht sterben. Das sei ihnen Weltzeit-Gesetz ihm und seinen Söhnen für ihre Geschlechter. 22ER redete zu Mosche, sprechend: 23Nimm du dir Balsame, Auszug, freientströmter Myrrhe fünfhundert, balsamischen Zimts die Hälfte, zweihundertundfünfzig, Balsamrohrs zweihundertundfünfzig, 24Kassia fünfhundert: ein Vollgewicht des Heiligtums, dazu Olivenöl ein Krugvoll. 25Mache es als ein Salböl der Heiligung, Würze aus Würzgemisch, in Würzers Machweise, 26Salböl der Heiligung seis. Salbe damit das Zelt der Begegnung, den Schrein der Vergegenwärtigung, 27den Tisch und alle seine Geräte, den Leuchter und seine Geräte, die Statt der Räucherung, 28die Statt der Darhöhung und alle ihre Geräte, den Kessel und seinen Kasten. 29Heilige sie, daß sie Heiligung für Darheiligungen werden, was sie berührt, wird verheiligt sein. 30Auch Aharon und seine Söhne salbe, heilige sie, mir zu priestern. 31Und zu den Söhnen Jissraels rede, sprich: Salböl der Heiligung sei dies mir in eure Geschlechter, 32auf Menschenkörper werde es nicht gegossen, in seiner Abmessung machet nicht ihm gleiches, Heiligung ists, Heiligung bleibe es euch. 33Wer ihm gleiches würzmischt, wer davon auf einen Unzugehörigen gibt, wird aus seinen Volkleuten gerodet. 34ER sprach zu Mosche: Nimm Gedüfte dir, Tropfharz, Seenagel, Galbanmilch, Gedüfte und lautern Weihrauch, Teil gleich Teil soll es sein. 35Mache daraus ein Räucherwerk, Würze, in Würzers Machweise, gesalzen, rein, Heiligung. 36Zerreibe davon staubfein und gib davon vor die Vergegenwärtigung im Zelt der Begegnung, wo ich dir begegnen werde, Heiligung vor Darheiligungen sei es euch. 37Das Räucherwerk, das du machst, in seiner Abmessung machet euch keins, Heiligung sei es dir IHM: 38wer ihm gleiches macht, daran zu riechen, wird aus seinen Volkleuten gerodet.
Jamieson Fausset Brown Bible Commentary 1 THE ALTAR OF INCENSE. (Exo. 30:1-38)
thou shalt make an altar to burn incense upon, &c.--Its material was to be like that of the ark of the testimony, but its dimensions very small [
Exod 25:10].
2 foursquare--the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [
Exod 39:38;
Exod 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (
Mal 1:11).
6 thou shalt put it before the veil that is by the ark of the testimony--which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [
Ps 5:3] (compare
2Cor 3:14;
Heb 10:20;
Rev 4:1).
7 Aaron shall burn thereon sweet incense--literally, "incense of spices"--Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar--that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (
Ps 141:2;
Rev 5:8;
Rev 8:3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (
Luke 1:10;
Heb 7:25).
every morning . . . at even--In every period of the national history this daily worship was scrupulously observed.
8 Aaron shall burn incense--seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there is no doubt that he and his successors exclusively attended this altar on the great religious festivals. But "Aaron" is frequently used for the whole priestly order, and in later times, any of the priests might have officiated at this altar in rotation (
Luke 1:9).
9 Ye shall offer no strange incense--that is, of a different composition from that of which the ingredients are described so minutely.
11 When thou takest the sum of the children of Israel, &c.--Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (
Num 1:42,
Num 1:45), and the Levites (
Num 1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (
Matt 17:24-
Matt 17:27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.
18 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.
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 (
John 13:10;
Heb 10:22).
23 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.
myrrh--a fragrant and medicinal gum from a little known tree in Arabia.
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.
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.
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.
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.
34 the Lord said unto Moses, Take unto thee sweet spices--These were:
stacte--the finest myrrh;
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.
