Whoever shall make like to that, to smell thereto, shall even be cut off from his people.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Exodus 30:32-33.
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.
shall even be cut off from his people; See Gill on Exodus 30:33.Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
EXEGETICAL (ORIGINAL LANGUAGES)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 (ḳuṭrinnu; cf. Heb. ḳeṭôreth) 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, Song of Solomon 3:6, Psalm 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 (Psalm 141:2; Revelation 8:3 f., Exodus 5:8).Leviticus 8:10.). This anointing oil was holy, either because it was made from the four fragrant substances according to the proportions commanded by Jehovah, or because God declared this kind of mixture and preparation holy (cf. Exodus 30:32), and forbade for all time, on pain of death (Exodus 30:31), not only the use of ointment so prepared for any ordinary anointings, but even an imitation of it. "Upon man's flesh shall it not be poured," i.e., it is not to be used for the ordinary practice of anointing the human body (Exodus 30:32). "Man," i.e., the ordinary man in distinction from the priests. בּמתכּנתּו according to its measure, i.e., according to the proportions prescribed for its manufacture. זר (Exodus 30:33) a stranger, is not only the non-Israelite, but laymen or non-priests in general. On the expression, "cut off from his people," see at Genesis 17:14.
LinksExodus 30:38 Interlinear
Exodus 30:38 Parallel Texts
Exodus 30:38 NIV
Exodus 30:38 NLT
Exodus 30:38 ESV
Exodus 30:38 NASB
Exodus 30:38 KJV
Exodus 30:38 Bible Apps
Exodus 30:38 Parallel
Exodus 30:38 Biblia Paralela
Exodus 30:38 Chinese Bible
Exodus 30:38 French Bible
Exodus 30:38 German Bible