Antiguo Testamento

Exodus — Capítulo 30

The altar of burnt incense, Exo 30:1. Dimensions, Exo 30:2. Golden crown, Exo 30:3. Rings and staves, Exo 30:4, Exo 30:5. Where placed, Exo 30:6, Exo 30:7. Use, Exo 30:8-10. The ransom price of half a shekel, Exo 30:1…

Versión

Texto — Reina-Valera 1960

1Harás asimismo un altar para quemar el incienso; de madera de acacia lo harás.

2Su longitud será de un codo, y su anchura de un codo; será cuadrado, y su altura de dos codos; y sus cuernos serán parte del mismo.

3Y lo cubrirás de oro puro, su cubierta, sus paredes en derredor y sus cuernos; y le harás en derredor una cornisa de oro.

4Le harás también dos anillos de oro debajo de su cornisa, a sus dos esquinas a ambos lados suyos, para meter las varas con que será llevado.

5Harás las varas de madera de acacia, y las cubrirás de oro.

6Y lo pondrás delante del velo que está junto al arca del testimonio, delante del propiciatorio que está sobre el testimonio, donde me encontraré contigo.

7Y Aarón quemará incienso aromático sobre él; cada mañana cuando aliste las lámparas lo quemará.

8Y cuando Aarón encienda las lámparas al anochecer, quemará el incienso; rito perpetuo delante de Jehová por vuestras generaciones.

9No ofreceréis sobre él incienso extraño, ni holocausto, ni ofrenda; ni tampoco derramaréis sobre él libación.

10Y sobre sus cuernos hará Aarón expiación una vez en el año con la sangre del sacrificio por el pecado para expiación; una vez en el año hará expiación sobre él por vuestras generaciones; será muy santo a Jehová.

11Habló también Jehová a Moisés, diciendo:

12Cuando tomes el número de los hijos de Israel conforme a la cuenta de ellos, cada uno dará a Jehová el rescate de su persona, cuando los cuentes, para que no haya en ellos mortandad cuando los hayas contado.

13Esto dará todo aquel que sea contado; medio siclo, conforme al siclo del santuario. El siclo es de veinte geras. La mitad de un siclo será la ofrenda a Jehová.

14Todo el que sea contado, de veinte años arriba, dará la ofrenda a Jehová.

15Ni el rico aumentará, ni el pobre disminuirá del medio siclo, cuando dieren la ofrenda a Jehová para hacer expiación por vuestras personas.

16Y tomarás de los hijos de Israel el dinero de las expiaciones, y lo darás para el servicio del tabernáculo de reunión; y será por memorial a los hijos de Israel delante de Jehová, para hacer expiación por vuestras personas.

17Habló más Jehová a Moisés, diciendo:

18Harás también una fuente de bronce, con su base de bronce, para lavar; y la colocarás entre el tabernáculo de reunión y el altar, y pondrás en ella agua.

19Y de ella se lavarán Aarón y sus hijos las manos y los pies.

20Cuando entren en el tabernáculo de reunión, se lavarán con agua, para que no mueran; y cuando se acerquen al altar para ministrar, para quemar la ofrenda encendida para Jehová,

21se lavarán las manos y los pies, para que no mueran. Y lo tendrán por estatuto perpetuo él y su descendencia por sus generaciones.

22Habló más Jehová a Moisés, diciendo:

23Tomarás especias finas: de mirra excelente quinientos siclos, y de canela aromática la mitad, esto es, doscientos cincuenta, de cálamo aromático doscientos cincuenta,

24de casia quinientos, según el siclo del santuario, y de aceite de olivas un hin.

25Y harás de ello el aceite de la santa unción; superior ungüento, según el arte del perfumador, será el aceite de la unción santa.

26Con él ungirás el tabernáculo de reunión, el arca del testimonio,

27la mesa con todos sus utensilios, el candelero con todos sus utensilios, el altar del incienso,

28el altar del holocausto con todos sus utensilios, y la fuente y su base.

29Así los consagrarás, y serán cosas santísimas; todo lo que tocare en ellos, será santificado.

30Ungirás también a Aarón y a sus hijos, y los consagrarás para que sean mis sacerdotes.

31Y hablarás a los hijos de Israel, diciendo: Este será mi aceite de la santa unción por vuestras generaciones.

32Sobre carne de hombre no será derramado, ni haréis otro semejante, conforme a su composición; santo es, y por santo lo tendréis vosotros.

33Cualquiera que compusiere ungüento semejante, y que pusiere de él sobre extraño, será cortado de entre su pueblo.

34Dijo además Jehová a Moisés: Toma especias aromáticas, estacte y uña aromática y gálbano aromático e incienso puro; de todo en igual peso,

35y harás de ello el incienso, un perfume según el arte del perfumador, bien mezclado, puro y santo.

36Y molerás parte de él en polvo fino, y lo pondrás delante del testimonio en el tabernáculo de reunión, donde yo me mostraré a ti. Os será cosa santísima.

37Como este incienso que harás, no os haréis otro según su composición; te será cosa sagrada para Jehová.

38Cualquiera que hiciere otro como este para olerlo, será cortado de entre su pueblo.

ADAM CLARKE BIBLE COMMENTARY

Versículo 1

I. Altar to burn incense - The Samaritan omits the ten first verses of this chapter, because it inse…

Altar to burn incense - The Samaritan omits the ten first verses of this chapter, because it inserts them after Exo 26:32 (note). Shittim wood - The same of which the preceding articles were made, because it was abundant in those parts, and because it was very durable; hence everywhere the Septuagint translation, which was made in Egypt, renders the original by ξυλον ασηπτον, incorruptible wood.

Versículo 2

II. Four-square - That is, on the upper or under surface, as it showed four equal sides; but it was t…

Four-square - That is, on the upper or under surface, as it showed four equal sides; but it was twice as high as it was broad, being twenty-one inches broad, and three feet six inches high. It was called, not only the altar of incense, but also the golden altar, Num 4:11. For the crown, horns, staves, etc., see on the altar of burnt-offering, Exo 27:1 (note), etc.

Versículo 6

III. Before the mercy-seat that is over the testimony - These words in the original are supposed to be…

Before the mercy-seat that is over the testimony - These words in the original are supposed to be a repetition, by mistake, of the preceding clause; the word הפרכת happarocheth, the veil, being corrupted by interchanging two letters into הכפרת haccapporeth, the mercy-seat; and this, as Dr. Kennicott observes, places the altar of incense before the mercy-seat, and consequently In the holy of holies! Now this could not be, as the altar of incense was attended every day, and the holy of holies entered only once in the year. The five words which appear to be a repetition are wanting in twenty-six of Kennicott's and De Rossi's MSS., and in the Samaritan. The verse reads better without them, and is more consistent with the rest of the account.

Versículo 7

IV. When he dresseth the lamps - Prepares the wicks, and puts in fresh oil for the evening.

When he dresseth the lamps - Prepares the wicks, and puts in fresh oil for the evening. Shall burn incense upon it - Where so many sacrifices were offered it was essentially necessary to have some pleasing perfume to counteract the disagreeable smells that must have arisen from the slaughter of so many animals, the sprinkling of so much blood, and the burning of so much flesh, etc. The perfume that was to be burnt on this altar is described Exo 30:34. No blood was ever sprinkled on this altar, except on the day of general expiation, which happened only once in the year, Exo 30:10. But the perfume was necessary in every part of the tabernacle and its environs.

Versículo 9

V. No strange incense - None made in any other way.

No strange incense - None made in any other way. Nor burnt-sacrifice - It should be an altar for incense, and for no other use.

Versículo 10

VI. An atonement - once in a year - On the tenth day of the seventh month. See Lev 16:18 (note), etc.…

An atonement - once in a year - On the tenth day of the seventh month. See Lev 16:18 (note), etc., and the notes there. See Clarke on Lev 16:21 (note), etc.

Versículo 12

VII. Then shall they give every man a ransom for his soul - This was a very important ordinance, and s…

Then shall they give every man a ransom for his soul - This was a very important ordinance, and should be seriously considered. See Exo 30:13 (note).

Versículo 13

VIII. Half a shekel - Each of the Israelites was ordered to give as a ransom for his soul (i.e., for hi…

Half a shekel - Each of the Israelites was ordered to give as a ransom for his soul (i.e., for his life) half a shekel, according to the shekel of the sanctuary. From this we may learn, 1. That the life of every man was considered as being forfeited to Divine justice. 2. That the redemption money given, which was doubtless used in the service of the sanctuary, was ultimately devoted to the use and profit of those who gave it. 3. That the standard by which the value of coin was ascertained, was kept in the sanctuary; for this appears to be the meaning of the words, after the shekel of the sanctuary. 4. The shekel is here said to be twenty gerahs. A gerah, according to Maimonides, weighed sixteen barleycorns, a shekel three hundred and twenty of pure silver. The shekel is generally considered to be equal in value to three shillings English; the redemption money, therefore, must be about one shilling and sixpence. 5. The rich were not to give more, the poor not to give less; to signify that all souls were equally precious in the sight of God, and that no difference of outward circumstances could affect the state of the soul; all had sinned, and all must be redeemed by the same price. 6. This atonement must be made that there might be no plague among them, intimating that a plague or curse from God must light on those souls for whom the atonement was not made. 7. This was to be a memorial unto the children of Israel, Exo 30:16, to bring to their remembrance their past deliverance, and to keep in view their future redemption. 8. St. Peter seems to allude to this, and to intimate that this mode of atonement was ineffectual in itself, and only pointed out the great sacrifice which, in the fullness of time, should be made for the sin of the world. "Ye know," says he, "that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world," etc.; Pe1 1:18, Pe1 1:19, Pe1 1:20. 9. Therefore all these things seem to refer to Christ alone, and to the atonement made by his blood; and upon him who is not interested in this atonement, God's plagues must be expected to fall. Reader, acquaint now thyself with God and be at peace, and thereby good shall come unto thee.

Versículo 18

IX. A laver of brass - כיור kiyor sometimes signifies a caldron, Sa1 2:14; but it seems to signify an…

A laver of brass - כיור kiyor sometimes signifies a caldron, Sa1 2:14; but it seems to signify any large round vessel or basin used for washing the hands and feet. There were doubtless cocks or spigots in it to draw off the water, as it is not likely the feet were put into it in order to be washed. The foot of the laver must mean the pedestal on which it stood.

Versículo 20

X. They shall wash with water, that they die not - This was certainly an emblematical washing; and a…

They shall wash with water, that they die not - This was certainly an emblematical washing; and as the hands and the feet are particularly mentioned, it must refer to the purity of their whole conduct. Their hands - all their works, their feet - all their goings, must be washed - must be holiness unto the Lord. And this washing must be repeated every time they entered into the tabernacle, or when they came near to the altar to minister. This washing was needful because the priests all ministered barefoot; but it was equally so because of the guilt they might have contracted, for the washing was emblematical of the putting away of sin, or what St. Paul calls the laver of regeneration and the renewing of the Holy Ghost, (Tit 3:5), as the influences of the Spirit must be repeated for the purification of the soul, as frequently as any moral defilement has been contracted.

Versículo 21

XI. And it shall be a statute for ever - To continue, in its literal meaning, as long as the Jewish e…

And it shall be a statute for ever - To continue, in its literal meaning, as long as the Jewish economy lasted, and, in its spiritual meaning, to the end of time. What an important lesson does this teach the ministers of the Gospel of Christ! Each time they minister in public, whether in dispensing the Word or the Sacraments, they should take heed that they have a fresh application of the grace and spirit of Christ, to do away past transgressions or unfaithfulness, and to enable them to minister with the greater effect, as being in the Divine favor, and consequently entitled to expect all the necessary assistances of the Divine unction, to make their ministrations spirit and life to the people. See Clarke's note on Exo 29:20.

Versículo 23

XII. Take - unto thee principal spices - From this and the following verse we learn that the holy anoi…

Take - unto thee principal spices - From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: - Pure myrrh, מר דרור mar deror, 500 shekels Sweet cinnamon, קנמן בשם kinnemon besem, 250 shekels. (probably from Arabia) Sweet calamus, קנה בשם keneh bosem, or sweet 250 shekels. cane, Jer 6:20 - Calamus aromaticus. Cassia, קדה kiddah, (cassia lignea), brought 500 shekels. Also from Arabia. Olive oil, שמן זית shemen sayith, one hin, about 5 quarts. Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients. 500 shekels of the first and last, make 48 lbs. 4 oz. 12 dwts. 21 21/31 grs. 250 of the cinnamon and calamus. 24 lbs. 2 oz. 6 dwts.10 26/31 grs. Olive oil is supposed to be the best preservative of odours. As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Act 1:5; Act 10:38; Co2 1:21; Jo1 2:20, Jo1 2:27.

Versículo 25

XIII. After the art of the apothecary - The original, רקח rokeach, signifies a compounder or confection…

After the art of the apothecary - The original, רקח rokeach, signifies a compounder or confectioner; any person who compounds drugs, aromatics, etc.

Versículo 30

XIV. Thou shalt anoint Aaron and his sons - For the reason of this anointing, see Clarke's note on Exo…

Thou shalt anoint Aaron and his sons - For the reason of this anointing, see Clarke's note on Exo 29:7. It seems that this anointing oil was an emblem of Divine teaching, and especially of those influences by which the Church of Christ was, in the beginning, guided into all truth; as is evident from the allusion to it by St. John: "Ye have an unction from the Holy One, and ye know all things. The anointing which ye have received from him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him; Jo1 2:20, Jo1 2:27.

Versículo 34

XV. Take unto thee sweet spices - The holy perfume was compounded of the following ingredients: Stact…

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's note on Exo 30:23. 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 color. 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 color, 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's note on Exo 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, Exo 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 favor 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.

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Versículo 34