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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moses is, in this chapter, further instructed, I. Concerning the altar of incense, ver. 1-10. II. Concerning the ransom-money which the Israelites were to pay, when they were numbered, ver. 11-16. III. Concerning the laver of brass, which was set for the priests to wash in, ver. 17-21. IV. Concerning the making up of the anointing oil, and the use of it, ver. 22-33. V. Concerning the incense and perfume which were to be burned on the golden altar, ver. 34, &c.
Adam Clarke: Commentary on the Bible - 1831
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 30:11-13. Who were to pay it, Exo 30:14. The rich and the poor to pay alike, Exo 30:15. The use to which it was applied, Exo 30:16. The brazen laver, and its uses, Exo 30:17-21. The holy anointing oil, and its component parts, Exo 30:22-25. To be applied to the tabernacle, ark, golden table, candlestick, altar of burnt-offerings, and the laver, Exo 30:26-29. And to Aaron and his sons, Exo 30:30. Never to be applied to any other uses, and none like it ever to be made, Exo 30:31-33. The perfume, and how made, Exo 30:34, Exo 30:35. Its use, Exo 30:36. Nothing similar to it ever to be made, Exo 30:37, Exo 30:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 30:1, The altar of incense; Exo 30:11, The ransom of souls; Exo 30:17, The brazen laver; Exo 30:22, The holy anointing oil; Exo 30:34, The composition of the incense.
John Gill
INTRODUCTION TO EXODUS 30
This chapter treats of the altar of incense, its form and use, Ex 30:1 of the ransom of the Israelites, with the half shekel when numbered, Ex 30:11 of the laver for the priests to wash their hands and feet at before service, Ex 30:17 of the anointing oil, the ingredients of it, and what was to be done with it, Ex 30:22, and of the perfume, the composition and use of it, Ex 30:34.
30:130:1: Եւ արասցես սեղան խնկակա՛լ խնկոց յանփուտ փայտից[769]։ [769] Ոմանք. Սեղան խնկեայ խնկոց։
1 «Խնկարկութեան սեղան կը պատրաստես կարծր փայտից:
30 «Խունկ ծխելու սեղան մը շինէ՛ Սատիմի փայտէ շինէ՛ զանիկա։
Եւ արասցես սեղան խնկակալ խնկոց յանփուտ փայտից:

30:1: Եւ արասցես սեղան խնկակա՛լ խնկոց յանփուտ փայտից[769]։
[769] Ոմանք. Սեղան խնկեայ խնկոց։
1 «Խնկարկութեան սեղան կը պատրաստես կարծր փայտից:
30 «Խունկ ծխելու սեղան մը շինէ՛ Սատիմի փայտէ շինէ՛ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
30:11: И сделай жертвенник для приношения курений, из дерева ситтим сделай его:
30:1 καὶ και and; even ποιήσεις ποιεω do; make θυσιαστήριον θυσιαστηριον altar θυμιάματος θυμιαμα incense ἐκ εκ from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος and; even ποιήσεις ποιεω do; make αὐτὸ αυτος he; him
30:1 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar מִקְטַ֣ר miqṭˈar מִקְטָר burning place קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice עֲצֵ֥י ʕᵃṣˌê עֵץ tree שִׁטִּ֖ים šiṭṭˌîm שִׁטָּה acacia תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
30:1. facies quoque altare in adolendum thymiama de lignis setthimThou shalt make also an altar to burn incense, of setim wood.
1. And thou shalt make an altar to burn incense upon: of acacia wood shalt thou make it.
30:1. “You shall also make an altar, for the burning of incense, from setim wood,
30:1. And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it.
And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it:

1: И сделай жертвенник для приношения курений, из дерева ситтим сделай его:
30:1
καὶ και and; even
ποιήσεις ποιεω do; make
θυσιαστήριον θυσιαστηριον altar
θυμιάματος θυμιαμα incense
ἐκ εκ from; out of
ξύλων ξυλον wood; timber
ἀσήπτων ασηπτος and; even
ποιήσεις ποιεω do; make
αὐτὸ αυτος he; him
30:1
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar
מִקְטַ֣ר miqṭˈar מִקְטָר burning place
קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
שִׁטִּ֖ים šiṭṭˌîm שִׁטָּה acacia
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
30:1. facies quoque altare in adolendum thymiama de lignis setthim
Thou shalt make also an altar to burn incense, of setim wood.
30:1. “You shall also make an altar, for the burning of incense, from setim wood,
30:1. And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Наименование алтаря кадильного жертвенником, т. е. таким же названием, которое усвоялось алтарю для приношения жертвенных животных, ясно показывает, что приношения, возносившиеся на кадильном алтаре, были также жертвой Всевышнему. Рога алтаря кадильного выходили из него, составляли с ним одно целое (27:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Tabernacles and Its Furniture.B. C. 1491.
1 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. 2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. 5 And thou shalt make the staves of shittim wood, and overlay them with gold. 6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. 7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. 9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.
I. The orders given concerning the altar of incense are, 1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, v. 1-5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Ezek. xli. 22), and it is there called an altar of wood, and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for in every place incense should be offered, Mal. i. 11. 2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, v. 6. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up. 3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, which was intended, not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, v. 7, 8. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so, by the offering on this, what they did well was, as it were, recommended to the divine acceptance; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight. 4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, v. 9. God will have his own service done according to his own appointment, and not otherwise. 5. That this altar should be purified with the blood of the sin-offering put upon the horns of it, every year, upon the day of atonement, v. 10. See Lev. xvi. 18, 19. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement.
II. This incense-altar typified, 1. The mediation of Christ. The brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our advocate with the father (1 John ii. 1), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. Father, I will, John xvii. 24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Ps. cxli. 2. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying (Luke i. 10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (v. 8); for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours (Rev. v. 8), but it is the incense which Christ adds to them that makes them acceptable (Rev. viii. 3), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even incense is an abomination (Isa. i. 13), and he that offers it is as if he blessed an idol, Isa. lxvi. 3.
Adam Clarke: Commentary on the Bible - 1831
30:1: 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.
Albert Barnes: Notes on the Bible - 1834
30:1: Exo 37:25-28; Exo 40:26-27. The altar of incense was to be a casing of boards of shittim wood Exo 25:5, Exo 25:18 inches square and three feet in height (taking the cubit as 18 inches), entirely covered with plates of gold. Four "horns" were to project upward at the corners like those of the altar of burnt-offering Exo 27:2. A crown or moulding of gold was to run round the top. On each of two opposite sides there was to be a gold ring through which the staves were to be put when it was moved from place to place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:1: The Samaritan inserts the first ten verses of this chapter after Exo 26:32.
an altar: Exo 30:7, Exo 30:8, Exo 30:10, Exo 37:25-28, Exo 40:5; Lev 4:7, Lev 4:18; Kg1 6:20; Ch2 26:16; Rev 8:3
to burn incense: 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 burning of so much flesh, the sprinkling of the blood. No blood was ever sprinkled on this altar, except once a year, on the grand day of expiation. It was called also the golden altar (Num 4:11); and the incense was as constantly burnt on it every day, as the morning and evening sacrifice of a lamb was burnt on the brazen altar.
Carl Friedrich Keil and Franz Delitzsch
30:1
The Altar of Incense and Incense-Offering bring the directions concerning the sanctuary to a close. What follows, from Ex 30:11-31:17, is shown to be merely supplementary to the larger whole by the formula "and Jehovah spake unto Moses," with which every separate command is introduced (cf. Ex 30:11, Ex 30:17, Ex 30:22, Ex 30:24, Ex 31:1, Ex 31:12).
Ex 30:1-6
(cf. Ex 37:25-28). Moses was directed to make an altar of burning of incense (lit., incensing of incense), of acacia-wood, one cubit long and one broad, four-cornered, two cubits high, furnished with horns like the altar of burnt-offering (Ex 27:1-2), and to plate it with pure gold, the roof (גּג) thereof (i.e., its upper side or surface, which was also made of wood), and its walls round about, and its horns; so that it was covered with gold quite down to the ground upon which it stood, and for this reason is often called the golden altar (Ex 39:38; Ex 40:5, Ex 40:26; Num 4:11). Moreover it was to be ornamented with a golden wreath, and furnished with golden rings at the corners for the carrying-poles, as the ark of the covenant and the table of shew-bread were (Ex 25:11., Ex 25:25.); and its place was to be in front of the curtain, which concealed the ark of the covenant (Ex 26:31), "before the capporeth" (Ex 40:5), so that, although it really stood in the holy place between the candlestick on the south side and the table on the north (Ex 26:35; Ex 40:22, Ex 40:24), it was placed in the closest relation to the capporeth, and for this reason is not only connected with the most holy place in 3Kings 6:22, but is reckoned in Heb 9:4 as part of the furniture of the most holy place (see Delitzsch on Heb 9:4).
Ex 30:7-9
Upon this altar Aaron was to burn fragrant incense, the preparation of which is described in Ex 30:34., every morning and evening before Jehovah, at the time when he trimmed the lamps. No "strange incense" was to be offered upon it, - i.e., incense which Jehovah had not appointed (cf. Lev 10:1), that is to say, which had not been prepared according to His instructions-nor burnt sacrifice, nor meat-offering; and no drink-offering was to be poured upon it. As the altar of incense was not only marked as a place of sacrifice by its name מזבּח, "place of slain-offering," but was put on a par with the altar of sacrifice by its square shape and its horns, it was important to describe minutely what sacrifices were to be offered upon it. For the burning of fragrant incense is shown to be a sacrifice, by the fact that it was offered upon a place of sacrifice, or altar. Moreover the word הקטיר, to cause to ascend in smoke and steam, from קטר to smoke or steam, is not only applied to the lighting of incense, but also to the lighting and burning of the bleeding and bloodless sacrifices upon the altar of incense. Lastly, the connection between the incense-offering and the burnt-offering is indicated by the rule that they were to be offered at the same time. Both offerings shadowed forth the devotion of Israel to its God, whilst the fact that they were offered every day exhibited this devotion as constant and uninterrupted. But the distinction between them consisted in this, that in the burnt or whole offering Israel consecrated and sanctified its whole life and action in both body and soul to the Lord, whilst in the incense-offering its prayer was embodied as the exaltation of the spiritual man to God (cf. Ps 141:2; Rev_ 5:8; Rev_ 8:3-4); and with this there was associated the still further distinction, that the devotion was completed in the burnt-offering solely upon the basis of the atoning sprinkling of blood, whereas the incense-offering presupposed reconciliation with God, and on the basis of this the soul rose to God in this embodiment of its prayer, and was thus absorbed into His Spirit. In this respect, the incense-offering was not only a spiritualizing and transfiguring of the burnt-offering, but a completion of that offering also.
Ex 30:10
Once a year Aaron was to expiate the altar of incense with the blood of the sin-offering of atonement, because it was most holy to the Lord, that is to say, as is expressly observed in the directions concerning this expiatory act (Lev 16:18-19), to purify it from the uncleannesses of the children of Israel. כּפּר, with על objecti constr., signifies literally to cover over a thing, then to cover over sin, or make expiation. In the second clause we have "upon it" (the altar) instead of "upon the horns of it," because the altar itself was expiated in its horns. The use of מן in מדּם is to be explained on the ground that only a part of the blood of the sin-offering was smeared with the finger upon the horns. (For further remarks, see at Lev 16:18-19.) The term "most holy" is not only applied to this altar, in common with the inner division of the tabernacle (Ex 26:33), but also to the altar of burnt-offering (Ex 29:37; Ex 40:10), and all the vessels of the sanctuary (Ex 30:29), which were anointed with holy oil; then to the whole of the tabernacle in its holiest aspect (Num 18:10); and lastly, to all the sacrifices, which were given up entirely to Jehovah (see at Lev 2:3); - consequently to everything which stood in so intimate a relation to Jehovah as to be altogether removed, not only from use and enjoyment on the part of man, but also from contact on the part of unsanctified men. Whoever touched a most holy thing was sanctified thereby (compare Ex 30:29 with Ex 29:37).
Geneva 1599
30:1 And thou shalt make an altar (a) to burn incense upon: [of] shittim wood shalt thou make it.
(a) Upon which the sweet perfume was burnt, (Ex 30:34).
John Gill
30:1 And thou shalt make an altar to burn incense upon,.... The Targums of Onkelos and Jonathan call it incense of spices, properly enough, for it was made of various spices; of which see Ex 30:34 and this was necessary on a natural and civil account, to remove those ill smells from the sanctuary, occasioned by the number of beasts continually slain in it; but chiefly on a religions account, to denote the acceptableness of the service of the sanctuary to God:
of shittim wood shall thou make it: of the same that the altar of burnt offering was made, which was covered with brass, but this with gold, as after related; of this sort of wood; see Gill on Ex 25:5 as this altar was a type of Christ, the shittim wood may respect his human nature; which wood, though it sprung out of the earth, was not common, but choice and excellent, and very strong durable, and incorruptible; and so Christ, though he was man made of an earthly woman in his human nature, yet was chosen out of the people, is the chiefest among ten thousand, and excellent as the cedars, the man of God's right hand, whom he made strong for himself; and though he died in it, he saw no corruption, he now lives, and will live for evermore; in which nature he acts the part of a Mediator, and intercedes for his people, and offers up their prayers, perfumed with the much incense of his mediation, to which this altar has a special respect.
John Wesley
30:1 The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornish round it, with rings and staves of gold for the convenience of carrying it, Ex 30:1-5. It doth not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but when they burn incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals or ashes fell upon the altar. The altar of incense in Ezekiel's temple is double to what it is here, Ezek 41:22, and it is there called an altar of wood, and there is no mention of gold, to signify that the incense in gospel times should be spiritual, the worship plain, and the service of God enlarged. It was placed before the veil, on the outside of that partition, but before the mercy - seat, which was within the veil. For though he that ministered at that altar could not see the mercy - seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us, that though we cannot with our bodily eyes see the throne of grace, that blessed mercy - seat, yet we must in prayer by faith set ourselves before it, direct our prayer and look up.
Robert Jamieson, A. R. Fausset and David Brown
30:1 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 [Ex 25:10].
30:230:2: Եւ արասցե՛ս զնա կանգնաւ յերկայնութիւն, եւ կանգնաւ ՚ի լայնութիւն, չորեքկուսի՛ լինիցի. եւ յերկուց կանգնոց բարձրութիւն նորա. եւ եղջեւրք իւր անդստին ՚ի նմանէ՛ լինիցին[770]։ [770] Յօրինակին պակասէր. Եւ եղջեւրք իւր անդս՛՛։
2 Այն կը շինես մէկ կանգուն երկարութեամբ եւ մէկ կանգուն լայնութեամբ. քառակուսի թող լինի: Երկու կանգուն թող լինի դրա բարձրութիւնը: Դրա եղջիւրաւոր անկիւնները սեղանի հետ միաձոյլ թող լինեն:
2 Անոր երկայնութիւնը կանգուն մը ու անոր լայնութիւնը կանգուն մը, քառակուսի պիտի ըլլայ եւ անոր բարձրութիւնը երկու կանգուն։
Եւ արասցես զնա կանգնաւ յերկայնութիւն եւ կանգնաւ ի լայնութիւն, չորեքկուսի լինիցի, եւ յերկուց կանգնոց բարձրութիւն նորա. եւ եղջեւրք իւր անդստին ի նմանէ լինիցին:

30:2: Եւ արասցե՛ս զնա կանգնաւ յերկայնութիւն, եւ կանգնաւ ՚ի լայնութիւն, չորեքկուսի՛ լինիցի. եւ յերկուց կանգնոց բարձրութիւն նորա. եւ եղջեւրք իւր անդստին ՚ի նմանէ՛ լինիցին[770]։
[770] Յօրինակին պակասէր. Եւ եղջեւրք իւր անդս՛՛։
2 Այն կը շինես մէկ կանգուն երկարութեամբ եւ մէկ կանգուն լայնութեամբ. քառակուսի թող լինի: Երկու կանգուն թող լինի դրա բարձրութիւնը: Դրա եղջիւրաւոր անկիւնները սեղանի հետ միաձոյլ թող լինեն:
2 Անոր երկայնութիւնը կանգուն մը ու անոր լայնութիւնը կանգուն մը, քառակուսի պիտի ըլլայ եւ անոր բարձրութիւնը երկու կանգուն։
zohrab-1805▾ eastern-1994▾ western am▾
30:22: длина ему локоть, и ширина ему локоть; он должен быть четыреугольный; а вышина ему два локтя; из него [должны выходить] роги его;
30:2 πήχεος πηχυς forearm; foot and a half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half τὸ ο the εὖρος ευρος four-cornered ἔσται ειμι be καὶ και and; even δύο δυο two πήχεων πηχυς forearm; foot and a half τὸ ο the ὕψος υψος height; on high ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔσται ειμι be τὰ ο the κέρατα κερας horn αὐτοῦ αυτος he; him
30:2 אַמָּ֨ה ʔammˌā אַמָּה cubit אָרְכֹּ֜ו ʔorkˈô אֹרֶךְ length וְ wᵊ וְ and אַמָּ֤ה ʔammˈā אַמָּה cubit רָחְבֹּו֙ roḥbˌô רֹחַב breadth רָב֣וּעַ rāvˈûₐʕ רבע be square יִהְיֶ֔ה yihyˈeh היה be וְ wᵊ וְ and אַמָּתַ֖יִם ʔammāṯˌayim אַמָּה cubit קֹמָתֹ֑ו qōmāṯˈô קֹומָה height מִמֶּ֖נּוּ mimmˌennû מִן from קַרְנֹתָֽיו׃ qarnōṯˈāʸw קֶרֶן horn
30:2. habens cubitum longitudinis et alterum latitudinis id est quadrangulum et duos cubitos in altitudine cornua ex ipso procedentIt shall be a cubit in length, and another in breadth, that is, four square, and two in height. Horns shall go out of the same.
2. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of one piece with it.
30:2. having one cubit in length, and another in width, that is, four equal sides, and two cubits in height. Horns shall proceed from the same.
30:2. A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same.
A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same:

2: длина ему локоть, и ширина ему локоть; он должен быть четыреугольный; а вышина ему два локтя; из него [должны выходить] роги его;
30:2
πήχεος πηχυς forearm; foot and a half
τὸ ο the
μῆκος μηκος length
καὶ και and; even
πήχεος πηχυς forearm; foot and a half
τὸ ο the
εὖρος ευρος four-cornered
ἔσται ειμι be
καὶ και and; even
δύο δυο two
πήχεων πηχυς forearm; foot and a half
τὸ ο the
ὕψος υψος height; on high
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἔσται ειμι be
τὰ ο the
κέρατα κερας horn
αὐτοῦ αυτος he; him
30:2
אַמָּ֨ה ʔammˌā אַמָּה cubit
אָרְכֹּ֜ו ʔorkˈô אֹרֶךְ length
וְ wᵊ וְ and
אַמָּ֤ה ʔammˈā אַמָּה cubit
רָחְבֹּו֙ roḥbˌô רֹחַב breadth
רָב֣וּעַ rāvˈûₐʕ רבע be square
יִהְיֶ֔ה yihyˈeh היה be
וְ wᵊ וְ and
אַמָּתַ֖יִם ʔammāṯˌayim אַמָּה cubit
קֹמָתֹ֑ו qōmāṯˈô קֹומָה height
מִמֶּ֖נּוּ mimmˌennû מִן from
קַרְנֹתָֽיו׃ qarnōṯˈāʸw קֶרֶן horn
30:2. habens cubitum longitudinis et alterum latitudinis id est quadrangulum et duos cubitos in altitudine cornua ex ipso procedent
It shall be a cubit in length, and another in breadth, that is, four square, and two in height. Horns shall go out of the same.
30:2. having one cubit in length, and another in width, that is, four equal sides, and two cubits in height. Horns shall proceed from the same.
30:2. A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:2: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:2: the horns: Exo 27:2
Geneva 1599
30:2 A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] (b) of the same.
(b) Of the same wood and matter.
John Gill
30:2 A cubit shall be the length thereof, and a cubit the breadth thereof, four square shall it be,.... It was one Jewish square cubit, which is in surface, according to Bishop Cumberland, three English square feet, and about forty seven square inches; which may denote the solidity, perfection, and extensiveness of Christ's priesthood, it being unchangeable, firm, and lasting; and which passes not from one to another, and the which makes something perfect, which the law and priesthood of Aaron could not, even perfects for ever them that are sanctified; and is very extensive; the virtue of it reaches to all the elect of God, from the beginning of the world to the end of it; not his sacrifice only, but his intercession, which is principally respected; that is made for all the people of God, in all places, and in all ages, and for all things for them, both for this life, and that which is to come:
and two cubits shall be the height thereof; so that it was as high again as it was long and broad: Christ, our interceding high priest, is made higher than the heavens:
the horns thereof shall be of the same; of the same wood the altar itself was made: these were a sort of spires that rose up at the four corners of the altar; and the Targum of Jonathan paraphrases the words,"and of it its horns shall be erect;''which were chiefly for decoration and ornament; and may denote the honour and glory of Christ, as well as his power and ability to save, to the uttermost, all that come to God by him, or lay hold upon him, since he ever lives to make intercession.
Robert Jamieson, A. R. Fausset and David Brown
30:2 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" [Ex 39:38; Ex 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).
30:330:3: Եւ պատեսցե՛ս զնա ոսկւով սրբով. զվանդակն նորա եւ զկողմանս շուրջանակի, եւ զեղջեւրս նորա. եւ արասցես նմա պսա՛կ ոսկի շուրջանակաւ շուրջանակի[771]։ [771] Յօրինակին. Եւ պատեսցես զնա ոսկով։
3 Մաքուր ոսկով կը պատես այն, ինչպէս նաեւ դրա կասկարան, չորս եզերքներն ու եղջիւրաւոր անկիւնները: Դրա շուրջբոլորը ոսկէ պսակ կը պատրաստես:
3 Իր եղջիւրները իրմէ թող ըլլան։ Անոր գլուխը ու անոր քովերը շրջանակաձեւ եւ անոր եղջիւրները զուտ ոսկիով պատէ՛ ու շրջանակաձեւ ոսկի պսակ մը շինէ՛ անոր։
Եւ պատեսցես զնա ոսկւով սրբով, [489]զվանդակն նորա եւ զկողմանս շուրջանակի եւ զեղջեւրս նորա. եւ արասցես նմա պսակ ոսկի շրջանակաւ շուրջանակի:

30:3: Եւ պատեսցե՛ս զնա ոսկւով սրբով. զվանդակն նորա եւ զկողմանս շուրջանակի, եւ զեղջեւրս նորա. եւ արասցես նմա պսա՛կ ոսկի շուրջանակաւ շուրջանակի[771]։
[771] Յօրինակին. Եւ պատեսցես զնա ոսկով։
3 Մաքուր ոսկով կը պատես այն, ինչպէս նաեւ դրա կասկարան, չորս եզերքներն ու եղջիւրաւոր անկիւնները: Դրա շուրջբոլորը ոսկէ պսակ կը պատրաստես:
3 Իր եղջիւրները իրմէ թող ըլլան։ Անոր գլուխը ու անոր քովերը շրջանակաձեւ եւ անոր եղջիւրները զուտ ոսկիով պատէ՛ ու շրջանակաձեւ ոսկի պսակ մը շինէ՛ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
30:33: обложи его чистым золотом, верх его и бока его кругом, и роги его; и сделай к нему золотой венец вокруг;
30:3 καὶ και and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf καθαρῷ καθαρος clean; clear τὴν ο the ἐσχάραν εσχαρα he; him καὶ και and; even τοὺς ο the τοίχους τοιχος wall αὐτοῦ αυτος he; him κύκλῳ κυκλω circling; in a circle καὶ και and; even τὰ ο the κέρατα κερας horn αὐτοῦ αυτος he; him καὶ και and; even ποιήσεις ποιεω do; make αὐτῷ αυτος he; him στρεπτὴν στρεπτος of gold; golden κύκλῳ κυκλω circling; in a circle
30:3 וְ wᵊ וְ and צִפִּיתָ֨ ṣippîṯˌā צפה arrange אֹתֹ֜ו ʔōṯˈô אֵת [object marker] זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֗ור ṭāhˈôr טָהֹר pure אֶת־ ʔeṯ- אֵת [object marker] גַּגֹּ֧ו gaggˈô גָּג roof וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קִירֹתָ֛יו qîrōṯˈāʸw קִיר wall סָבִ֖יב sāvˌîv סָבִיב surrounding וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קַרְנֹתָ֑יו qarnōṯˈāʸw קֶרֶן horn וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לֹּ֛ו llˈô לְ to זֵ֥ר zˌēr זֵר border זָהָ֖ב zāhˌāv זָהָב gold סָבִֽיב׃ sāvˈîv סָבִיב surrounding
30:3. vestiesque illud auro purissimo tam craticulam eius quam parietes per circuitum et cornua faciesque ei coronam aureolam per gyrumAnd thou shalt overlay it with the purest gold, as well the grate thereof, as the walls round about, and the horns. And thou shalt make to it a crown of gold round about,
3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.
30:3. And you shall clothe it with the purest gold, both its grating and the walls around it, and also the horns. And you shall make for it a crown of gold in a circle,
30:3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.
And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about:

3: обложи его чистым золотом, верх его и бока его кругом, и роги его; и сделай к нему золотой венец вокруг;
30:3
καὶ και and; even
καταχρυσώσεις καταχρυσοω he; him
χρυσίῳ χρυσιον gold piece; gold leaf
καθαρῷ καθαρος clean; clear
τὴν ο the
ἐσχάραν εσχαρα he; him
καὶ και and; even
τοὺς ο the
τοίχους τοιχος wall
αὐτοῦ αυτος he; him
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
τὰ ο the
κέρατα κερας horn
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσεις ποιεω do; make
αὐτῷ αυτος he; him
στρεπτὴν στρεπτος of gold; golden
κύκλῳ κυκλω circling; in a circle
30:3
וְ wᵊ וְ and
צִפִּיתָ֨ ṣippîṯˌā צפה arrange
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
זָהָ֣ב zāhˈāv זָהָב gold
טָהֹ֗ור ṭāhˈôr טָהֹר pure
אֶת־ ʔeṯ- אֵת [object marker]
גַּגֹּ֧ו gaggˈô גָּג roof
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
קִירֹתָ֛יו qîrōṯˈāʸw קִיר wall
סָבִ֖יב sāvˌîv סָבִיב surrounding
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
קַרְנֹתָ֑יו qarnōṯˈāʸw קֶרֶן horn
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
לֹּ֛ו llˈô לְ to
זֵ֥ר zˌēr זֵר border
זָהָ֖ב zāhˌāv זָהָב gold
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
30:3. vestiesque illud auro purissimo tam craticulam eius quam parietes per circuitum et cornua faciesque ei coronam aureolam per gyrum
And thou shalt overlay it with the purest gold, as well the grate thereof, as the walls round about, and the horns. And thou shalt make to it a crown of gold round about,
30:3. And you shall clothe it with the purest gold, both its grating and the walls around it, and also the horns. And you shall make for it a crown of gold in a circle,
30:3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Золотом, а не медью (27:2), был обложен весь алтарь, кроме нижней стороны, обращенной к земле. Венец, устроенный у верхнего края жертвенника, был, по всей вероятности, несколько выше его верхней доски.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:3: overlay it: Exo 25:11, Exo 25:24
top: Heb. roof
sides: Heb. walls
John Gill
30:3 And thou shalt overlay it with pure gold,.... Hence this altar is sometimes called the golden altar, Num 4:11 this may figure the deity of Christ, whose head is as the most fine gold, and is in the divine nature, in the form of God, and is the brightness of his glory, and possessed of the same perfections; or rather the glorification of his human nature in heaven, where he is highly exalted, and the preciousness of his intercession, which is always powerful and prevalent, and the duration of it:
the top thereof, and the sides thereof, round about, and the horns thereof: all and each of them were covered with gold; this altar had a top, when the altar of burnt offering had none, but its hollow place was filled up with earth at every encampment; so Jarchi observes: this was not a grate, as the Vulgate Latin version renders it, for here were neither blood nor ashes to be let through; but it was a flat covering like the roof of a house, as the word signifies, on which was set a golden dish, with live coals and incense burning on them; and which, when burnt, was carried away: and the sides are the four sides of the frame, it being a square, or the two sides and two ends of it; and the horns, the four horns at each corner, all were covered with plates of gold; so that this altar was a richer and more excellent one than that of burnt offering; and may signify the superior excellency of Christ's state of exaltation to that of his humiliation: in the latter, which the altar of burnt offering respected, he was made of no reputation, and became obedient to the death of the cross, yea, was made sin, and a curse for his people; but in the former, which the altar of incense respected, he was raised from the dead, and had glory given him; he was raised for the justification of his people, and was himself justified in the Spirit, ascended on high, was received into glory, sat down at the right hand of God, making continual intercession for his saints:
and thou shall make unto it a crown of gold round about; which was partly to keep from slipping what was put upon it, but chiefly for ornament; and plainly points at the exaltation of Christ in our nature in heaven, as our interceding high priest, where he is a priest upon his throne; and is crowned with glory and honour.
30:430:4: Եւ երկո՛ւս օղս ոսկիս սուրբս արասցես ընդ շուրջանակաւ պսակի նորա յերկոցունց կողմանց.
4 Պսակի ներքեւի մասում, երկու կողմերին մաքուր ոսկուց երկուական օղակներ կը պատրաստես:
4 Եւ երկու ոսկի օղակներ շինէ՛ անոր. պսակին տակէն՝ անոր երկու քովերը երկու կողմերէն շինէ՛, որպէս զի անոնք վերցուելու համար ձողերուն անցընելու տեղերը ըլլան։
Եւ երկուս օղս ոսկիս [490]սուրբս արասցես ընդ շրջանակաւ պսակի նորա յերկոցունց կողմանց. եւ արասցես յերկոսին անկիւնս նորա, եւ եղիցին լծակք օղալամբացն բառնալ զնա նոքօք:

30:4: Եւ երկո՛ւս օղս ոսկիս սուրբս արասցես ընդ շուրջանակաւ պսակի նորա յերկոցունց կողմանց.
4 Պսակի ներքեւի մասում, երկու կողմերին մաքուր ոսկուց երկուական օղակներ կը պատրաստես:
4 Եւ երկու ոսկի օղակներ շինէ՛ անոր. պսակին տակէն՝ անոր երկու քովերը երկու կողմերէն շինէ՛, որպէս զի անոնք վերցուելու համար ձողերուն անցընելու տեղերը ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:44: под венцом его на двух углах его сделай два кольца из золота; сделай их с двух сторон его; и будут они влагалищем для шестов, чтобы носить его на них;
30:4 καὶ και and; even δύο δυο two δακτυλίους δακτυλιος ring χρυσοῦς χρυσεος of gold; golden καθαροὺς καθαρος clean; clear ποιήσεις ποιεω do; make ὑπὸ υπο under; by τὴν ο the στρεπτὴν στρεπτος he; him εἰς εις into; for τὰ ο the δύο δυο two κλίτη κλιτος do; make ἐν εν in τοῖς ο the δυσὶ δυο two πλευροῖς πλευρον and; even ἔσονται ειμι be ψαλίδες ψαλις the σκυτάλαις σκυταλη as such; that αἴρειν αιρω lift; remove αὐτὸ αυτος he; him ἐν εν in αὐταῖς αυτος he; him
30:4 וּ û וְ and שְׁתֵּי֩ šᵊttˌê שְׁנַיִם two טַבְּעֹ֨ת ṭabbᵊʕˌōṯ טַבַּעַת sealing ring זָהָ֜ב zāhˈāv זָהָב gold תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make לֹּ֣ו׀ llˈô לְ to מִ mi מִן from תַּ֣חַת ttˈaḥaṯ תַּחַת under part לְ lᵊ לְ to זֵרֹ֗ו zērˈô זֵר border עַ֚ל ˈʕal עַל upon שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two צַלְעֹתָ֔יו ṣalʕōṯˈāʸw צֵלָע side תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make עַל־ ʕal- עַל upon שְׁנֵ֣י šᵊnˈê שְׁנַיִם two צִדָּ֑יו ṣiddˈāʸw צַד side וְ wᵊ וְ and הָיָה֙ hāyˌā היה be לְ lᵊ לְ to בָתִּ֣ים vāttˈîm בַּיִת house לְ lᵊ לְ to בַדִּ֔ים vaddˈîm בַּד linen, part, stave לָ lā לְ to שֵׂ֥את śˌēṯ נשׂא lift אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בָּ bā בְּ in הֵֽמָּה׃ hˈēmmā הֵמָּה they
30:4. et duos anulos aureos sub corona per singula latera ut mittantur in eos vectes et altare porteturAnd two golden rings under the crown on either side, that the bars may be put into them, and the altar be carried.
4. And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves to bear it withal.
30:4. and two gold rings under the crown on each side, so that the bars may be set in them and the altar may be carried.
30:4. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make [it]; and they shall be for places for the staves to bear it withal.
And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make [it]; and they shall be for places for the staves to bear it withal:

4: под венцом его на двух углах его сделай два кольца из золота; сделай их с двух сторон его; и будут они влагалищем для шестов, чтобы носить его на них;
30:4
καὶ και and; even
δύο δυο two
δακτυλίους δακτυλιος ring
χρυσοῦς χρυσεος of gold; golden
καθαροὺς καθαρος clean; clear
ποιήσεις ποιεω do; make
ὑπὸ υπο under; by
τὴν ο the
στρεπτὴν στρεπτος he; him
εἰς εις into; for
τὰ ο the
δύο δυο two
κλίτη κλιτος do; make
ἐν εν in
τοῖς ο the
δυσὶ δυο two
πλευροῖς πλευρον and; even
ἔσονται ειμι be
ψαλίδες ψαλις the
σκυτάλαις σκυταλη as such; that
αἴρειν αιρω lift; remove
αὐτὸ αυτος he; him
ἐν εν in
αὐταῖς αυτος he; him
30:4
וּ û וְ and
שְׁתֵּי֩ šᵊttˌê שְׁנַיִם two
טַבְּעֹ֨ת ṭabbᵊʕˌōṯ טַבַּעַת sealing ring
זָהָ֜ב zāhˈāv זָהָב gold
תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make
לֹּ֣ו׀ llˈô לְ to
מִ mi מִן from
תַּ֣חַת ttˈaḥaṯ תַּחַת under part
לְ lᵊ לְ to
זֵרֹ֗ו zērˈô זֵר border
עַ֚ל ˈʕal עַל upon
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
צַלְעֹתָ֔יו ṣalʕōṯˈāʸw צֵלָע side
תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make
עַל־ ʕal- עַל upon
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
צִדָּ֑יו ṣiddˈāʸw צַד side
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
לְ lᵊ לְ to
בָתִּ֣ים vāttˈîm בַּיִת house
לְ lᵊ לְ to
בַדִּ֔ים vaddˈîm בַּד linen, part, stave
לָ לְ to
שֵׂ֥את śˌēṯ נשׂא lift
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בָּ בְּ in
הֵֽמָּה׃ hˈēmmā הֵמָּה they
30:4. et duos anulos aureos sub corona per singula latera ut mittantur in eos vectes et altare portetur
And two golden rings under the crown on either side, that the bars may be put into them, and the altar be carried.
30:4. and two gold rings under the crown on each side, so that the bars may be set in them and the altar may be carried.
30:4. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make [it]; and they shall be for places for the staves to bear it withal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:4
By the two corners thereof - Not corners. See the margin. The sense appears to be: And two gold rings shalt thou make for it under its moulding; on its two sides shalt thou make them (i. e. one ring on each side).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:4: rings: Exo 25:12, Exo 25:14, Exo 25:27, Exo 26:29, Exo 27:4, Exo 27:7
two corners: Heb. ribs
John Gill
30:4 And two golden rings shalt thou make to it under the crown of it,.... The crown was on the top of the altar, at the edge of it all around; and just underneath it were two rings of gold, two on each side:
by the two corners thereof, upon the two sides of it shall thou make them; at each corner a ring, and at each side; the use of them follows:
and they shall be for places for the staves to bear it withal; these rings were for the staves to be put into when the altar was to be carried from place to place, as it was in the wilderness, during the travels of Israel there; and this signifies that Christ never leaves his people; when they are in the wilderness he is with them, interceding for them, providing all things necessary for their food, safety, and protection, Rev_ 12:14.
30:530:5: եւ արասցես յերկոսին անկիւնս նորա. եւ եղիցին լծա՛կք օղալամբացն բառնալ զնա նոքօք։
5 Դրանք կ’ամրացնես նրա երկու կողմերին, որպէսզի լծակները օղակների մէջ անցկացնելով կարելի լինի բարձրացնել խնկարկութեան սեղանը:
5 Ձողերը Սատիմի փայտէ շինէ՛ ու զանոնք ոսկիով պատէ՛։
Եւ արասցես զլծակսն յանփուտ փայտից, եւ պատեսցես զնոսա ոսկւով:

30:5: եւ արասցես յերկոսին անկիւնս նորա. եւ եղիցին լծա՛կք օղալամբացն բառնալ զնա նոքօք։
5 Դրանք կ’ամրացնես նրա երկու կողմերին, որպէսզի լծակները օղակների մէջ անցկացնելով կարելի լինի բարձրացնել խնկարկութեան սեղանը:
5 Ձողերը Սատիմի փայտէ շինէ՛ ու զանոնք ոսկիով պատէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
30:55: шесты сделай из дерева ситтим и обложи их золотом.
30:5 καὶ και and; even ποιήσεις ποιεω do; make σκυτάλας σκυταλη from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf
30:5 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּדִּ֖ים bbaddˌîm בַּד linen, part, stave עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתָ֖ם ʔōṯˌām אֵת [object marker] זָהָֽב׃ zāhˈāv זָהָב gold
30:5. ipsos quoque vectes facies de lignis setthim et inaurabisAnd thou shalt make the bars also of setim wood, and shalt overlay them with gold.
5. And thou shalt make the staves of acacia wood, and overlay them with gold.
30:5. Also, you shall make its bars of setim wood, and you shall overlay them with gold.
30:5. And thou shalt make the staves [of] shittim wood, and overlay them with gold.
And thou shalt make the staves [of] shittim wood, and overlay them with gold:

5: шесты сделай из дерева ситтим и обложи их золотом.
30:5
καὶ και and; even
ποιήσεις ποιεω do; make
σκυτάλας σκυταλη from; out of
ξύλων ξυλον wood; timber
ἀσήπτων ασηπτος and; even
καταχρυσώσεις καταχρυσοω he; him
χρυσίῳ χρυσιον gold piece; gold leaf
30:5
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּדִּ֖ים bbaddˌîm בַּד linen, part, stave
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia
וְ wᵊ וְ and
צִפִּיתָ֥ ṣippîṯˌā צפה arrange
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
זָהָֽב׃ zāhˈāv זָהָב gold
30:5. ipsos quoque vectes facies de lignis setthim et inaurabis
And thou shalt make the bars also of setim wood, and shalt overlay them with gold.
30:5. Also, you shall make its bars of setim wood, and you shall overlay them with gold.
30:5. And thou shalt make the staves [of] shittim wood, and overlay them with gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:5: Exo 25:13, Exo 25:27
John Gill
30:5 And thou shalt make the staves of shittim wood,.... Of the same wood the altar itself was made:
and overlay them with gold; as that was; these rings and staves may be an emblem of the precious ordinances of Christ, in which he grants his presence; and where he is held forth in different ages and places as the interceding high priest of his people, their advocate with the Father, pleading continually his propitiatory sacrifice in their favour.
30:630:6: Եւ արասցես զլծակսն յանփո՛ւտ փայտից, եւ պատեսցես զնոսա ոսկւով։
6 Լծակները կը պատրաստես կարծր փայտից ու դրանք կը պատես ոսկով:
6 Եւ զանիկա դի՛ր վկայութեանը վրայի քաւութեան առջեւ՝ վկայութեան տապանակին քով եղած վարագոյրին առջեւ, ուր ես քեզի պիտի հանդիպիմ։
Եւ դիցես զնա յանդիման վարագուրին, որ իցէ առաջի տապանակին վկայութեան, ընդդէմ [491]վկայութեանն` որ իցէ առ վկայութեամբն, որովք`` երեւեցայց քեզ անդ:

30:6: Եւ արասցես զլծակսն յանփո՛ւտ փայտից, եւ պատեսցես զնոսա ոսկւով։
6 Լծակները կը պատրաստես կարծր փայտից ու դրանք կը պատես ոսկով:
6 Եւ զանիկա դի՛ր վկայութեանը վրայի քաւութեան առջեւ՝ վկայութեան տապանակին քով եղած վարագոյրին առջեւ, ուր ես քեզի պիտի հանդիպիմ։
zohrab-1805▾ eastern-1994▾ western am▾
30:66: И поставь его пред завесою, которая пред ковчегом откровения, против крышки, которая на [ковчеге] откровения, где Я буду открываться тебе.
30:6 καὶ και and; even θήσεις τιθημι put; make αὐτὸ αυτος he; him ἀπέναντι απεναντι before; contrary τοῦ ο the καταπετάσματος καταπετασμα veil τοῦ ο the ὄντος ειμι be ἐπὶ επι in; on τῆς ο the κιβωτοῦ κιβωτος ark τῶν ο the μαρτυρίων μαρτυριον evidence; testimony ἐν εν in οἷς ος who; what γνωσθήσομαί γινωσκω know σοι σοι you ἐκεῖθεν εκειθεν from there
30:6 וְ wᵊ וְ and נָתַתָּ֤ה nāṯattˈā נתן give אֹתֹו֙ ʔōṯˌô אֵת [object marker] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the פָּרֹ֔כֶת ppārˈōḵeṯ פָּרֹכֶת curtain אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon אֲרֹ֣ן ʔᵃrˈōn אֲרֹון ark הָ hā הַ the עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ֣ hˈā הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אִוָּעֵ֥ד ʔiwwāʕˌēḏ יעד appoint לְךָ֖ lᵊḵˌā לְ to שָֽׁמָּה׃ šˈāmmā שָׁם there
30:6. ponesque altare contra velum quod ante arcam pendet testimonii coram propitiatorio quo tegitur testimonium ubi loquar tibiAnd thou shalt set the altar over against the veil, that hangeth before the ark of the testimony before the propitiatory wherewith the testimony is covered, where I will speak to thee.
6. And thou shalt put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee.
30:6. And you shall set the altar opposite the veil, which hangs in front of the ark of the testimony, before the propitiatory with which the testimony is covered, where I will speak to you.
30:6. And thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.
And thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee:

6: И поставь его пред завесою, которая пред ковчегом откровения, против крышки, которая на [ковчеге] откровения, где Я буду открываться тебе.
30:6
καὶ και and; even
θήσεις τιθημι put; make
αὐτὸ αυτος he; him
ἀπέναντι απεναντι before; contrary
τοῦ ο the
καταπετάσματος καταπετασμα veil
τοῦ ο the
ὄντος ειμι be
ἐπὶ επι in; on
τῆς ο the
κιβωτοῦ κιβωτος ark
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
ἐν εν in
οἷς ος who; what
γνωσθήσομαί γινωσκω know
σοι σοι you
ἐκεῖθεν εκειθεν from there
30:6
וְ wᵊ וְ and
נָתַתָּ֤ה nāṯattˈā נתן give
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
פָּרֹ֔כֶת ppārˈōḵeṯ פָּרֹכֶת curtain
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
אֲרֹ֣ן ʔᵃrˈōn אֲרֹון ark
הָ הַ the
עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אִוָּעֵ֥ד ʔiwwāʕˌēḏ יעד appoint
לְךָ֖ lᵊḵˌā לְ to
שָֽׁמָּה׃ šˈāmmā שָׁם there
30:6. ponesque altare contra velum quod ante arcam pendet testimonii coram propitiatorio quo tegitur testimonium ubi loquar tibi
And thou shalt set the altar over against the veil, that hangeth before the ark of the testimony before the propitiatory wherewith the testimony is covered, where I will speak to thee.
30:6. And you shall set the altar opposite the veil, which hangs in front of the ark of the testimony, before the propitiatory with which the testimony is covered, where I will speak to you.
30:6. And thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Точное определение местонахождения алтаря кадильного дано в словах: «пред завесою, против крышки». Последнее выражение указывает, что жертвенник должно поставить пред серединой завесы, так чтобы он стоял прямо против ковчега откровения, в одинаковом расстоянии и от северной, и от южной сторон святилища.
Adam Clarke: Commentary on the Bible - 1831
30:6: 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.
Albert Barnes: Notes on the Bible - 1834
30:6
The place for the altar of incense was outside the veil, opposite to the ark of the covenant and between the candlestick on the south side and the showbread table on the north Exo 40:22-24. It appears to have been regarded as having a more intimate connection with the holy of holies than the other things in the holy place; and the mention of the mercy-seat in this verse, if we associate with it the significance of incense as figuring the prayers of the Lord's people Psa 141:2; Rev 5:8; Rev 8:3-4, seems to furnish additional pound for an inference that the incense altar took precedence of the table of showbread and the candlestick.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:6: veil: Exo 26:31-35, Exo 40:3, Exo 40:5, Exo 40:26; Mat 27:51; Heb 9:3, Heb 9:4
before the mercy seat that is over the testimony: The words לפני הכפרת אשׁר על העדת, liphney haccapporeth asher al haaiduth, "before the mercy-seat that is over the testimony," are thought to be a repetition of the preceding clause, לפני הפרכת אשׁר על ארן הערת, liphney happarocheth asher al aron haaiduth, "before the vail that is by the ark of the testimony; the word הפרכת , [Strong's H6532], happarocheth, "the vail," being corrupted, by transposing the letters into הכפרת , [Strong's H3727], hacapporeth, "the mercy-seat," and the word ארן, [Strong's H727], aron, "ark," omitted. This repetition, 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 Rossi's manuscripts and in the Samaritan Text. Exo 25:21, Exo 25:22; Lev 16:13; Ch1 28:11; Heb 4:16, Heb 9:5
I will: Exo 30:36, Exo 29:42, Exo 29:43; Num 17:4
Geneva 1599
30:6 And thou shalt put it (c) before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.
(c) That is, in the sanctuary, and not in the holiest of all.
John Gill
30:6 Thou shalt put it before the vail,.... That divides between the holy and the most holy place; not within the vail in the holy of holies, but before it at the holy place, for there the altar of incense stood: Josephus (o) says, between the candlestick and the table, i.e. of shewbread, stood the altar of incense; now the candlestick and shewbread were in the holy place; and with this account the Talmudists (p) agree, who say, that the table was in the north, distant from the wall two cubits and a half, and the candlestick on the south, distant from the wall two cubits and a half, and the altar was in the middle, and stood between them: and Maimonides (q) gives the like account of its situation, which is here further described:
that is by the ark of the testimony; which vail was by it, before which the altar was placed; the ark of the testimony was the chest or coffer in which the law was put, and which was the testimony of the will of God, from whence it had this name; and it stood in the most holy place; and not by it in the same place, but over against it, in the holy place stood the altar of incense:
before the mercy seat, that is over the testimony; the mercy seat that was over the ark, a lid or cover to it, where the testimony was; and towards this, before the face of it, was the altar of incense, where the priest officiating, looked directly towards it; having that in view for the acceptance of the people's prayers to God through Christ, which they were making while he was burning the incense:
where I will meet thee; as he had before promised, Ex 25:22.
(o) Antiqu. l. 3. c. 6. sect. 8. (p) T. Bab. Yoma, fol. 33. 2. (q) Hilchot Beth. Habechirah, c. 1. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
30:6 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).
30:730:7: Եւ դիցե՛ս զնա յանդիման վարագուրին, որ իցէ առաջի տապանակին վկայութեան, ընդդէ՛մ վկայութեանն՝ որ իցէ առ վկայութեամբքն, որովք երեւեցա՛յց քեզ անդ։
7 Խնկարկութեան սեղանը կը դնես վկայութեան տապանակի առջեւ գտնուող վարագոյրի դիմաց (վկայութեան վրայ գտնուող քաւութեան դիմաց[78]), ուր ես երեւալու եմ քեզ: [78] 78. Եօթանասնից բնագրում չիք վկայութեան վրայ գտնուող քաւութեան դիմաց:
7 Ահարոն անոր վրայ անուշահոտ խունկ պիտի ծխէ։ Ամէն առտու ճրագները շտկած ատենը խունկ պիտի ծխէ։
Եւ արկցէ ի վերայ նորա Ահարոն [492]խունկ հանդերձեալ` աղացեալ մանր`` ընդ առաւօտս առաւօտս, յորժամ զճրագսն հանդերձիցէ, ծխեսցէ խունկ [493]ի վերայ նորա:

30:7: Եւ դիցե՛ս զնա յանդիման վարագուրին, որ իցէ առաջի տապանակին վկայութեան, ընդդէ՛մ վկայութեանն՝ որ իցէ առ վկայութեամբքն, որովք երեւեցա՛յց քեզ անդ։
7 Խնկարկութեան սեղանը կը դնես վկայութեան տապանակի առջեւ գտնուող վարագոյրի դիմաց (վկայութեան վրայ գտնուող քաւութեան դիմաց[78]), ուր ես երեւալու եմ քեզ:
[78] 78. Եօթանասնից բնագրում չիք վկայութեան վրայ գտնուող քաւութեան դիմաց:
7 Ահարոն անոր վրայ անուշահոտ խունկ պիտի ծխէ։ Ամէն առտու ճրագները շտկած ատենը խունկ պիտի ծխէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:77: На нем Аарон будет курить благовонным курением; каждое утро, когда он приготовляет лампады, будет курить им;
30:7 καὶ και and; even θυμιάσει θυμιαω burn incense ἐπ᾿ επι in; on αὐτοῦ αυτος he; him Ααρων ααρων Aarōn; Aaron θυμίαμα θυμιαμα incense σύνθετον συνθετος the πρωὶ πρωι early πρωί πρωι early ὅταν οταν when; once ἐπισκευάζῃ επισκευαζω pack τοὺς ο the λύχνους λυχνος lamp θυμιάσει θυμιαω burn incense ἐπ᾿ επι in; on αὐτοῦ αυτος he; him
30:7 וְ wᵊ וְ and הִקְטִ֥יר hiqṭˌîr קטר smoke עָלָ֛יו ʕālˈāʸw עַל upon אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron קְטֹ֣רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice סַמִּ֑ים sammˈîm סַם perfume בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning בְּ bᵊ בְּ in הֵיטִיבֹ֛ו hêṭîvˈô יטב be good אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֵּרֹ֖ת nnērˌōṯ נֵר lamp יַקְטִירֶֽנָּה׃ yaqṭîrˈennā קטר smoke
30:7. et adolebit incensum super eo Aaron suave fraglans mane quando conponet lucernas incendet illudAnd Aaron shall burn sweet smelling incense upon it in the morning. When he shall dress the lamps, he shall burn it:
7. And Aaron shall burn thereon incense of sweet spices: every morning, when he dresseth the lamps, he shall burn it.
30:7. And Aaron shall burn incense upon it, a sweet fragrance, in the morning. When he lights the lamps, he shall burn it.
30:7. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.
And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it:

7: На нем Аарон будет курить благовонным курением; каждое утро, когда он приготовляет лампады, будет курить им;
30:7
καὶ και and; even
θυμιάσει θυμιαω burn incense
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
Ααρων ααρων Aarōn; Aaron
θυμίαμα θυμιαμα incense
σύνθετον συνθετος the
πρωὶ πρωι early
πρωί πρωι early
ὅταν οταν when; once
ἐπισκευάζῃ επισκευαζω pack
τοὺς ο the
λύχνους λυχνος lamp
θυμιάσει θυμιαω burn incense
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
30:7
וְ wᵊ וְ and
הִקְטִ֥יר hiqṭˌîr קטר smoke
עָלָ֛יו ʕālˈāʸw עַל upon
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
קְטֹ֣רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
סַמִּ֑ים sammˈîm סַם perfume
בַּ ba בְּ in
הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
בְּ bᵊ בְּ in
הֵיטִיבֹ֛ו hêṭîvˈô יטב be good
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֵּרֹ֖ת nnērˌōṯ נֵר lamp
יַקְטִירֶֽנָּה׃ yaqṭîrˈennā קטר smoke
30:7. et adolebit incensum super eo Aaron suave fraglans mane quando conponet lucernas incendet illud
And Aaron shall burn sweet smelling incense upon it in the morning. When he shall dress the lamps, he shall burn it:
30:7. And Aaron shall burn incense upon it, a sweet fragrance, in the morning. When he lights the lamps, he shall burn it.
30:7. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Время воскурения фимиама на алтаре кадильном совпадает с временем совершения ежедневной утренней и вечерней жертвы всесожжения (29:39, 41), а его сожигание также обязательно на все будущие времена существования ветхозаветной церкви, как и ежедневные жертвы из агнцев (28:42).
Adam Clarke: Commentary on the Bible - 1831
30:7: 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.
Albert Barnes: Notes on the Bible - 1834
30:7
The lamps - See Exo 25:37.

30:7-8
The offering of the incense accompanied that of the morning and evening sacrifice. The two forms of offering symbolized the spirit of man reaching after communion with Yahweh, both in act and utterance. See Psa 141:2.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:7: sweet incense: Heb. incense of spices, Exo 30:34-38
dresseth: Exo 27:20, Exo 27:21; Sa1 2:28, Sa1 3:3; Ch1 23:13; Luk 1:9; Act 6:4
Geneva 1599
30:7 And Aaron shall burn thereon sweet incense every morning: when he (d) dresseth the lamps, he shall burn incense upon it.
(d) Meaning, when he trims them, and refreshes the oil.
John Gill
30:7 And Aaron shall burn thereon sweet incense every morning,.... This in later times was done by a common priest, who obtained this service by lots as we find in the times of Zacharias, Lk 1:9 the incense was fetched out of the house of Abtines, where it was made, and burning coals were taken off of the altar of burnt offering in a vessel, and the incense was spread upon them and burnt: the Jewish canons about this matter run thus (r); he that was worthy of, or allotted to, the incense, took a vessel that held three kabs, and a bowl in the midst of it, full and heaped up with incense, and took a silver censer, and went up to the top of the altar, and moved the coals to and fro, and took them and went down and poured them into a golden censer: and again (s), he that was worthy of, or allotted to, a censer, gathered the coals upon the top of the altar, and spread them with the edges of the censer, and bowing himself went out; and he that was worthy of, or allotted to, the incense, took the bowl out of the midst of the vessel, and gave it to his friend or neighbour: and he that burns the incense may not burn until the president says to him, burn; and if he was an high priest, the president says, lord high priest, burn; the people depart, and he burns the incense, and bows and goes away: the burning of the sweet incense was typical of the mediation and intercession of Christ; the burning coals typified his sufferings, which were painful to his body, and in which he endured the wrath of God in his soul, and both must be very distressing to him: the incense put upon these shows that Christ's mediation and intercession proceeds upon his sufferings and death, his bloodshed, satisfaction, and sacrifice; which mediation of his, like the sweet incense, is frequent, is pure and holy, though made for transgressors, and there is none like unto it; there is but one Mediator between God and man: likewise this was typical of the prayers of the saints; and at the same time that the incense was burnt the people were at prayer, which was set before the Lord as incense, see Ps 141:3, these go upwards to God, and come up with acceptance to him, from off the golden altar, being offered up to him by Christ, with his much incense, through his blood and righteousness, and are pure, holy, fervent, and fragrant, and called odours, Rev_ 5:8.
when he dresseth the lamps, he shall burn incense upon it; which he did every morning he went into the holy place, where the candlestick with its lamps was; these he trimmed and dressed, snuffed those that were ready to go out, lighted those that were gone out, supplied them with oil and wicks, and cleared the snuff dishes, and the like: now near to the candlestick stood the altar of incense, so that when the priest looked after the one, he did the service of the other; and hence we learn, that our intercessor and lamplighter is one and the same; he that was seen amidst the golden candlesticks dressing the lamps of them, appears at the golden altar with a golden censer, to offer up the prayers of his saints, Rev_ 1:13 and we learn also, that the light of the word and prayer should go together, as they do in faithful ministers and conscientious Christians, who give themselves up unto and employ themselves therein; the one to and in the ministry of the word and prayer, and the other to and in the reading and hearing of the word and prayer.
(r) Misn. Tamid, c. 5. sect. 4, 5. (s) Ibid. c. 6. sect. 2, 3.
John Wesley
30:7 Aaron was to burn sweet incense upon this altar every morning and every evening, which was intended not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to shew the, acceptableness of his people's services to him. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so by the offering on this what they did well was, as it were, recommended to the divine acceptance.
Robert Jamieson, A. R. Fausset and David Brown
30:7 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 (Lk 1:10; Heb 7:25).
every morning . . . at even--In every period of the national history this daily worship was scrupulously observed.
30:830:8: Եւ արկցէ ՚ի վերայ նորա Ահարոն խո՛ւնկս հանդերձեալ՝ աղացեալ մանր իբրեւ զփոշի. ընդ առաւօ՛տս առաւօտս, յորժամ զճրագսն հանդերձիցէ. ծխեսցէ խո՛ւնկ ՚ի վերայ նորա։
8 Ահարոնը դրա վրայ, իբրեւ կարգ, ամէն առաւօտ մանր աղացած խունկ թող ծխի. թող խունկ ծխի դրա վրայ երբ կանթեղներն է պատրաստում:
8 Ահարոն իրիկուան դէմ ճրագները վառած ատենը խունկ պիտի ծխէ, որ Տէրոջը առջեւ մշտնջենական խունկ ըլլայ ձեր ազգերուն մէջ։
Եւ յորժամ լուցանիցէ Ահարոն զճրագսն երեկորին, ծխեսցէ [494]ի վերայ նորա`` խունկս յաճախութեան հանապազորդ առաջի Տեառն յազգս [495]իւրեանց:

30:8: Եւ արկցէ ՚ի վերայ նորա Ահարոն խո՛ւնկս հանդերձեալ՝ աղացեալ մանր իբրեւ զփոշի. ընդ առաւօ՛տս առաւօտս, յորժամ զճրագսն հանդերձիցէ. ծխեսցէ խո՛ւնկ ՚ի վերայ նորա։
8 Ահարոնը դրա վրայ, իբրեւ կարգ, ամէն առաւօտ մանր աղացած խունկ թող ծխի. թող խունկ ծխի դրա վրայ երբ կանթեղներն է պատրաստում:
8 Ահարոն իրիկուան դէմ ճրագները վառած ատենը խունկ պիտի ծխէ, որ Տէրոջը առջեւ մշտնջենական խունկ ըլլայ ձեր ազգերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
30:88: и когда Аарон зажигает лампады вечером, он будет курить им: [это] --всегдашнее курение пред Господом в роды ваши.
30:8 καὶ και and; even ὅταν οταν when; once ἐξάπτῃ εξαπτω Aarōn; Aaron τοὺς ο the λύχνους λυχνος lamp ὀψέ οψε late θυμιάσει θυμιαω burn incense ἐπ᾿ επι in; on αὐτοῦ αυτος he; him θυμίαμα θυμιαμα incense ἐνδελεχισμοῦ ενδελεχισμος through; because of παντὸς πας all; every ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master εἰς εις into; for γενεὰς γενεα generation αὐτῶν αυτος he; him
30:8 וּ û וְ and בְ vᵊ בְּ in הַעֲלֹ֨ת haʕᵃlˌōṯ עלה ascend אַהֲרֹ֧ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֵּרֹ֛ת nnērˈōṯ נֵר lamp בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the עֲרְבַּ֖יִם ʕᵃrbˌayim עֶרֶב evening יַקְטִירֶ֑נָּה yaqṭîrˈennā קטר smoke קְטֹ֧רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice תָּמִ֛יד tāmˈîḏ תָּמִיד continuity לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
30:8. et quando conlocat eas ad vesperum uret thymiama sempiternum coram Domino in generationes vestrasAnd when he shall place them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.
8. And when Aaron lighteth the lamps at even, he shall burn it, a perpetual incense before the LORD throughout your generations.
30:8. And when he assembles them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.
30:8. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.
And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations:

8: и когда Аарон зажигает лампады вечером, он будет курить им: [это] --всегдашнее курение пред Господом в роды ваши.
30:8
καὶ και and; even
ὅταν οταν when; once
ἐξάπτῃ εξαπτω Aarōn; Aaron
τοὺς ο the
λύχνους λυχνος lamp
ὀψέ οψε late
θυμιάσει θυμιαω burn incense
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
θυμίαμα θυμιαμα incense
ἐνδελεχισμοῦ ενδελεχισμος through; because of
παντὸς πας all; every
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
εἰς εις into; for
γενεὰς γενεα generation
αὐτῶν αυτος he; him
30:8
וּ û וְ and
בְ vᵊ בְּ in
הַעֲלֹ֨ת haʕᵃlˌōṯ עלה ascend
אַהֲרֹ֧ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֵּרֹ֛ת nnērˈōṯ נֵר lamp
בֵּ֥ין bˌên בַּיִן interval
הָ הַ the
עֲרְבַּ֖יִם ʕᵃrbˌayim עֶרֶב evening
יַקְטִירֶ֑נָּה yaqṭîrˈennā קטר smoke
קְטֹ֧רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
תָּמִ֛יד tāmˈîḏ תָּמִיד continuity
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
30:8. et quando conlocat eas ad vesperum uret thymiama sempiternum coram Domino in generationes vestras
And when he shall place them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.
30:8. And when he assembles them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.
30:8. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:8: lighteth: or, setteth up, Heb. causeth to ascend
at even: Heb. between the two evens. Exo 12:6 *marg.
a perpetual: Rom 8:34; Th1 5:17; Heb 7:25, Heb 9:24
John Gill
30:8 And when Aaron lighteth the lamps at even, he shall burn incense upon it,.... In the evening the priest went into the holy place to light the lamps that were gone out; see Gill on Ex 27:20 at the same time he burnt incense on the altar; and as the daily sacrifice was offered up morning and evening, so the incense was burnt every morning and evening, and much about the same time: the Jews say (t), that the incense of the morning was offered between the blood (i.e. the sprinkling of the blood of the daily sacrifice) and the members, or the laying of the pieces on the altar; and the incense of the evening was between the pieces and the drink offering: and with this Philo agrees (u), who says, twice every day most fragrant odours were offered, at the sun rising and setting, before the morning and after the evening sacrifice:
a perpetual incense before the Lord throughout your generations; thus Christ's mediation and intercession is constant and continual; as his sacrifice continually takes away the sin of the world, in which it was the antitype of the daily sacrifice; so his blood continually speaks for peace and pardon, and every blessing of grace for his people, in which it is the antitype of the morning and evening incense; for he ever lives to make intercession; and so the prayers of the saints are directed to God both morning and evening, and they cease not praying as long as they live.
(t) Misn. Yoma, c. 3. sect. 4. (u) De Victimis, p. 836.
Robert Jamieson, A. R. Fausset and David Brown
30:8 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 (Lk 1:9).
30:930:9: Եւ յորժամ լուցանիցէ Ահարոն զճրագսն երեկորին, ծխեսցէ ՚ի վերայ նորա խո՛ւնկս յաճախութեան հանապազորդ առաջի Տեառն յազգս իւրեանց։
9 Երբ Ահարոնը երեկոյեան վառի կանթեղները, Տիրոջ առաջ, խնկարկութեան սեղանի վրայ միշտ խունկ թող ծխի: Դա նրանց ազգի մէջ խնկարկութեան մշտնջենական կարգ թող լինի:
9 Անոր վրայ օտար խունկ, կամ ողջակէզ, կամ հացի ընծայ չմատուցանէք. ո՛չ ալ անոր վրայ նուէր թափէք։
Եւ ոչ հանիցէք ի վերայ նորա խունկ օտար, եւ [496]պտուղս եւ զոհս``, եւ նուէրս մի՛ նուիրիցէք ի վերայ նորա:

30:9: Եւ յորժամ լուցանիցէ Ահարոն զճրագսն երեկորին, ծխեսցէ ՚ի վերայ նորա խո՛ւնկս յաճախութեան հանապազորդ առաջի Տեառն յազգս իւրեանց։
9 Երբ Ահարոնը երեկոյեան վառի կանթեղները, Տիրոջ առաջ, խնկարկութեան սեղանի վրայ միշտ խունկ թող ծխի: Դա նրանց ազգի մէջ խնկարկութեան մշտնջենական կարգ թող լինի:
9 Անոր վրայ օտար խունկ, կամ ողջակէզ, կամ հացի ընծայ չմատուցանէք. ո՛չ ալ անոր վրայ նուէր թափէք։
zohrab-1805▾ eastern-1994▾ western am▾
30:99: Не приносите на нем никакого иного курения, ни всесожжения, ни приношения хлебного, и возлияния не возливайте на него.
30:9 καὶ και and; even οὐκ ου not ἀνοίσεις αναφερω bring up; carry up ἐπ᾿ επι in; on αὐτοῦ αυτος he; him θυμίαμα θυμιαμα incense ἕτερον ετερος different; alternate κάρπωμα καρπωμα immolation; sacrifice καὶ και and; even σπονδὴν σπονδη not σπείσεις σπενδω make a libation / drink-offering; pour out ἐπ᾿ επι in; on αὐτοῦ αυτος he; him
30:9 לֹא־ lō- לֹא not תַעֲל֥וּ ṯaʕᵃlˌû עלה ascend עָלָ֛יו ʕālˈāʸw עַל upon קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice זָרָ֖ה zārˌā זָר strange וְ wᵊ וְ and עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering וּ û וְ and מִנְחָ֑ה minḥˈā מִנְחָה present וְ wᵊ וְ and נֵ֕סֶךְ nˈēseḵ נֵסֶךְ libation לֹ֥א lˌō לֹא not תִסְּכ֖וּ ṯissᵊḵˌû נסך pour עָלָֽיו׃ ʕālˈāʸw עַל upon
30:9. non offeretis super eo thymiama conpositionis alterius nec oblationem et victimam nec liba libabitisYou shall not offer upon it incense of another composition, nor oblation, and victim, neither shall you offer libations.
9. Ye shall offer no strange incense thereon, nor burnt offering, nor meal offering; and ye shall pour no drink offering thereon.
30:9. You shall not offer upon it incense of another composition, nor an oblation, nor a victim; neither shall you offer libations.
30:9. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon:

9: Не приносите на нем никакого иного курения, ни всесожжения, ни приношения хлебного, и возлияния не возливайте на него.
30:9
καὶ και and; even
οὐκ ου not
ἀνοίσεις αναφερω bring up; carry up
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
θυμίαμα θυμιαμα incense
ἕτερον ετερος different; alternate
κάρπωμα καρπωμα immolation; sacrifice
καὶ και and; even
σπονδὴν σπονδη not
σπείσεις σπενδω make a libation / drink-offering; pour out
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
30:9
לֹא־ lō- לֹא not
תַעֲל֥וּ ṯaʕᵃlˌû עלה ascend
עָלָ֛יו ʕālˈāʸw עַל upon
קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice
זָרָ֖ה zārˌā זָר strange
וְ wᵊ וְ and
עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering
וּ û וְ and
מִנְחָ֑ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
נֵ֕סֶךְ nˈēseḵ נֵסֶךְ libation
לֹ֥א lˌō לֹא not
תִסְּכ֖וּ ṯissᵊḵˌû נסך pour
עָלָֽיו׃ ʕālˈāʸw עַל upon
30:9. non offeretis super eo thymiama conpositionis alterius nec oblationem et victimam nec liba libabitis
You shall not offer upon it incense of another composition, nor oblation, and victim, neither shall you offer libations.
30:9. You shall not offer upon it incense of another composition, nor an oblation, nor a victim; neither shall you offer libations.
30:9. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: К речи об устроении и назначении алтаря кадильного присоединено повеление для Аарона и всякого будущего первосвященника однажды в году, в день очищения (Лев 16), совершать очищение над его рогами кровью очистительной жертвы. По наименованию: «святыня великая» алтарь кадильный приравнивается к святому святых, жертвеннику двора (29:37), столу и светильнику (30:29).
Adam Clarke: Commentary on the Bible - 1831
30:9: No strange incense - None made in any other way.
Nor burnt-sacrifice - It should be an altar for incense, and for no other use.
Albert Barnes: Notes on the Bible - 1834
30:9
By this regulation, the symbolism of the altar of incense was kept free from ambiguity. atonement was made by means of the victim on the brazen altar in the court ontside; the prayers of the reconciled worshippers had their type within the tabernacle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:9: Lev 10:1
Geneva 1599
30:9 Ye shall offer no (e) strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering (f) thereon.
(e) Otherwise made them this, which is described.
(f) But it must only serve to burn perfume.
John Gill
30:9 Ye shall offer no strange incense thereon,.... Which had not the same, but was made of other materials, or had more or fewer; whatever was not exactly the same was not to be offered; and so to make use of other mediators than Christ, whether angels or men, or to put up prayer to God for the sake of our own righteousness, pleading the merits of our works, and not the blood, righteousness, and sacrifice of Christ, is to offer strange incense, unacceptable to God, and which will be of no avail to men:
nor burnt sacrifice, nor meat offering; these were to be offered and burnt upon the altar of burnt offering:
neither shall ye pour drink offering thereon; as upon the other altar; everything in God's worship and service was to be done in the proper place and order; these offerings and sacrifices, though they were by divine appointment, yet must be offered on that altar which was peculiar for them.
Robert Jamieson, A. R. Fausset and David Brown
30:9 Ye shall offer no strange incense--that is, of a different composition from that of which the ingredients are described so minutely.
30:1030:10: Եւ ո՛չ հանիցէք ՚ի վերայ նորա խունկ օտար, եւ պտուղս, եւ զոհս, եւ նուէրս մի՛ նուիրիցէք ՚ի վերայ նորա։
10 Խնկարկութեան սեղանի վրայ օտար խունկ մի՛ ծխէք, ողջակէզներ, ուտուելիք ու խմուելիք ընծաներ մի՛ մատուցէք:
10 Ահարոն տարին անգամ մը անոր եղջիւրներուն վրայ քաւութիւն պիտի ընէ. անիկա քաւութիւններուն մեղքին պատարագին արիւնովը անոր վրայ քաւութիւն պիտի ընէ տարին անգամ մը ձեր ազգերուն մէջ։ Ասիկա ամենասուրբ է Տէրոջը»։
Եւ քաւեսցէ Ահարոն ի վերայ եղջերաց նորա միանգամ ի տարւոջ. յարենէ առ ի վասն մեղացն [497]սրբութեան եւ`` քաւութեան միանգամ ի տարւոջ [498]սրբեսցէ զնա յազգս [499]նոցա. զի սրբութիւն սրբութեանց Տեառն է:

30:10: Եւ ո՛չ հանիցէք ՚ի վերայ նորա խունկ օտար, եւ պտուղս, եւ զոհս, եւ նուէրս մի՛ նուիրիցէք ՚ի վերայ նորա։
10 Խնկարկութեան սեղանի վրայ օտար խունկ մի՛ ծխէք, ողջակէզներ, ուտուելիք ու խմուելիք ընծաներ մի՛ մատուցէք:
10 Ահարոն տարին անգամ մը անոր եղջիւրներուն վրայ քաւութիւն պիտի ընէ. անիկա քաւութիւններուն մեղքին պատարագին արիւնովը անոր վրայ քաւութիւն պիտի ընէ տարին անգամ մը ձեր ազգերուն մէջ։ Ասիկա ամենասուրբ է Տէրոջը»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1010: И будет совершать Аарон очищение над рогами его однажды в год; кровью очистительной [жертвы] за грех он будет очищать его однажды в год в роды ваши. Это святыня великая у Господа.
30:10 καὶ και and; even ἐξιλάσεται εξιλασκομαι in; on αὐτὸ αυτος he; him Ααρων ααρων Aarōn; Aaron ἐπὶ επι in; on τῶν ο the κεράτων κερας horn αὐτοῦ αυτος he; him ἅπαξ απαξ once τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the καθαρισμοῦ καθαρισμος cleansing τῶν ο the ἁμαρτιῶν αμαρτια sin; fault τοῦ ο the ἐξιλασμοῦ εξιλασμος once τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period καθαριεῖ καθαριζω cleanse αὐτὸ αυτος he; him εἰς εις into; for τὰς ο the γενεὰς γενεα generation αὐτῶν αυτος he; him ἅγιον αγιος holy τῶν ο the ἁγίων αγιος holy ἐστὶν ειμι be κυρίῳ κυριος lord; master
30:10 וְ wᵊ וְ and כִפֶּ֤ר ḵippˈer כפר cover אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron עַל־ ʕal- עַל upon קַרְנֹתָ֔יו qarnōṯˈāʸw קֶרֶן horn אַחַ֖ת ʔaḥˌaṯ אֶחָד one בַּ ba בְּ in † הַ the שָּׁנָ֑ה ššānˈā שָׁנָה year מִ mi מִן from דַּ֞ם ddˈam דָּם blood חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin הַ ha הַ the כִּפֻּרִ֗ים kkippurˈîm כִּפֻּרִים atonement אַחַ֤ת ʔaḥˈaṯ אֶחָד one בַּ ba בְּ in † הַ the שָּׁנָה֙ ššānˌā שָׁנָה year יְכַפֵּ֤ר yᵊḵappˈēr כפר cover עָלָיו֙ ʕālāʸw עַל upon לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation קֹֽדֶשׁ־ qˈōḏeš- קֹדֶשׁ holiness קָֽדָשִׁ֥ים qˈoḏāšˌîm קֹדֶשׁ holiness ה֖וּא hˌû הוּא he לַ la לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
30:10. et deprecabitur Aaron super cornua eius semel per annum in sanguine quod oblatum est pro peccato et placabit super eo in generationibus vestris sanctum sanctorum erit DominoAnd Aaron shall pray upon the horns thereof once a year, with the blood of that which was offered for sin; and shall make atonement upon it in your generations. It shall be most holy to the Lord.
10. And Aaron shall make atonement upon the horns of it once in the year: with the blood of the sin offering of atonement once in the year shall he make atonement for it throughout your generations: it is most holy unto the LORD.
30:10. And Aaron shall pray over its horns once a year, with the blood of what was offered for sin. And he shall make atonement over it in your generations. It shall be the Holy of holies to the Lord.”
30:10. And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD.
And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD:

10: И будет совершать Аарон очищение над рогами его однажды в год; кровью очистительной [жертвы] за грех он будет очищать его однажды в год в роды ваши. Это святыня великая у Господа.
30:10
καὶ και and; even
ἐξιλάσεται εξιλασκομαι in; on
αὐτὸ αυτος he; him
Ααρων ααρων Aarōn; Aaron
ἐπὶ επι in; on
τῶν ο the
κεράτων κερας horn
αὐτοῦ αυτος he; him
ἅπαξ απαξ once
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
καθαρισμοῦ καθαρισμος cleansing
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
τοῦ ο the
ἐξιλασμοῦ εξιλασμος once
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
καθαριεῖ καθαριζω cleanse
αὐτὸ αυτος he; him
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
αὐτῶν αυτος he; him
ἅγιον αγιος holy
τῶν ο the
ἁγίων αγιος holy
ἐστὶν ειμι be
κυρίῳ κυριος lord; master
30:10
וְ wᵊ וְ and
כִפֶּ֤ר ḵippˈer כפר cover
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
עַל־ ʕal- עַל upon
קַרְנֹתָ֔יו qarnōṯˈāʸw קֶרֶן horn
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
בַּ ba בְּ in
הַ the
שָּׁנָ֑ה ššānˈā שָׁנָה year
מִ mi מִן from
דַּ֞ם ddˈam דָּם blood
חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin
הַ ha הַ the
כִּפֻּרִ֗ים kkippurˈîm כִּפֻּרִים atonement
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
בַּ ba בְּ in
הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
יְכַפֵּ֤ר yᵊḵappˈēr כפר cover
עָלָיו֙ ʕālāʸw עַל upon
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
קֹֽדֶשׁ־ qˈōḏeš- קֹדֶשׁ holiness
קָֽדָשִׁ֥ים qˈoḏāšˌîm קֹדֶשׁ holiness
ה֖וּא hˌû הוּא he
לַ la לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
30:10. et deprecabitur Aaron super cornua eius semel per annum in sanguine quod oblatum est pro peccato et placabit super eo in generationibus vestris sanctum sanctorum erit Domino
And Aaron shall pray upon the horns thereof once a year, with the blood of that which was offered for sin; and shall make atonement upon it in your generations. It shall be most holy to the Lord.
30:10. And Aaron shall pray over its horns once a year, with the blood of what was offered for sin. And he shall make atonement over it in your generations. It shall be the Holy of holies to the Lord.”
30:10. And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:10: 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.
Albert Barnes: Notes on the Bible - 1834
30:10
See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:10: Aaron: Exo 29:36, Exo 29:37; Lev 16:18, Lev 16:29, Lev 16:30, Lev 23:27; Heb 1:3, Heb 9:7, Heb 9:22, Heb 9:23, Heb 9:25
sin offering: Lev 16:5, Lev 16:6
John Gill
30:10 And Aaron shall make an atonement upon the horns of it once in a year,.... On the day of atonement, as the Targum of Jonathan, and so Jarchi and Aben Ezra explain it; and the atonement here referred to seems to be an atonement for the altar itself, see Lev 16:18 and as the altar of burnt offering was first expiated and then used, Ex 29:36 so it seems the altar of incense had not only an atonement made on it, but for it: and this was done
with the blood of the sin offering of atonement; by sprinkling the blood of that offering upon the horns of it, as we learn from the afore mentioned place; and this shows that Christ's mediation and intercession is founded upon the virtue of his blood, and the efficacy of his atoning sacrifice, see 1Jn 2:1.
once in the year shall he make atonement upon it, throughout your generations; which proves the insufficiency of all legal sacrifices of themselves to take away sin, since every year, as the apostle observes, there was a remembrance of it, Heb 10:3.
Tit is most holy unto the Lord; either the atonement made on the day of atonement, which was a most holy part of service, and pointed at the great atonement made by the most Holy One, the Son of God; or this altar thus expiated, and devoted to sacred use, was reckoned a most sacred one to the Lord, and so was to have nothing offered upon it but what he ordered; with which Jarchi agrees in his note,"the altar is sanctified to these things only, and not to any other service.''
John Wesley
30:10 This altar was purified with the blood of the sin - offering put upon the horns of it every year, upon the day of atonement. See Lev 16:18-19. The high priest was to take this in his way as he came out from the holy of holies. This was to intimate, that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement. This altar typified the mediation of Christ: the brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven. This altar was before the mercy - seat, for Christ always appears in the presence of God for us; and his intercession is unto God of a sweet smelling savour. And it typified the devotions of the saints, whose prayers are said to be set forth before God as incense, Ps 141:2. As the smoke of the incense ascended, so must our desires, being kindled with the fire of holy love. When the priest was burning incense the people were praying, Lk 1:10, to signify that prayer is the true incense. This incense was a perpetual incense, for we must pray always. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. The devotions of sanctified souls are well - pleasing to God, of a sweet - smelling savour; the prayers of saints are compared to sweet odours, Rev_ 5:8, but it is the incense which Christ adds to them that makes them acceptable; and his blood that atones for the guilt which cleaves to our best services. Yet if the heart and life be not holy, even incense is an abomination, Is 1:13.
30:1130:11: Եւ քաւեսցէ՛ Ահարոն ՚ի վերայ եղջերաց նորա միանգամ ՚ի տարւոջ՝ յարենէ առ ՚ի վասն մեղացն սրբութեան եւ քաւութեան. մի անգամ ՚ի տարւոջ սրբեսցէ զնա յազգս նոցա, զի սրբութիւն սրբութեանց Տեառն է[772]։[772] ՚Ի լուս՛՛. Յարենէ որ առ ՚ի վասն մե՛՛։
11 Ահարոնը տարին մէկ անգամ խնկարկութեան սեղանի եղջիւրաւոր անկիւնների վրայ քաւութեան ծէս պէտք է անի. նա այն պէտք է մաքրի մեղքերի քաւութեան համար զոհուող կենդանու արեամբ: Նրա սերունդները տարին մէկ անգամ թող սրբագործեն այն, որովհետեւ դա Տիրոջ սրբութիւնների սրբութիւնն է»:
11 Տէրը խօսեցաւ Մովսէսին ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

30:11: Եւ քաւեսցէ՛ Ահարոն ՚ի վերայ եղջերաց նորա միանգամ ՚ի տարւոջ՝ յարենէ առ ՚ի վասն մեղացն սրբութեան եւ քաւութեան. մի անգամ ՚ի տարւոջ սրբեսցէ զնա յազգս նոցա, զի սրբութիւն սրբութեանց Տեառն է[772]։
[772] ՚Ի լուս՛՛. Յարենէ որ առ ՚ի վասն մե՛՛։
11 Ահարոնը տարին մէկ անգամ խնկարկութեան սեղանի եղջիւրաւոր անկիւնների վրայ քաւութեան ծէս պէտք է անի. նա այն պէտք է մաքրի մեղքերի քաւութեան համար զոհուող կենդանու արեամբ: Նրա սերունդները տարին մէկ անգամ թող սրբագործեն այն, որովհետեւ դա Տիրոջ սրբութիւնների սրբութիւնն է»:
11 Տէրը խօսեցաւ Մովսէսին ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
30:1111: И сказал Господь Моисею, говоря:
30:11 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
30:11 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
30:11. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
11. And the LORD spake unto Moses, saying,
30:11. And the Lord spoke to Moses, saying:
30:11. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

11: И сказал Господь Моисею, говоря:
30:11
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
30:11
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
30:11. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
30:11. And the Lord spoke to Moses, saying:
30:11. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16: О священной подати. Повеление вносить священную подать прерывает речь об устроении принадлежностей скинии. Это произошло не от того только, что священная подать давала средства для их приготовления (ст. 16; ср. Неем 10:33–34), почему и речь о ней вполне уместна при речи о предметах, на которые она тратится, но и от того, что речь о кадильном жертвеннике заключена повелением очищать его. И священная подать имела очистительное значение (16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 And the LORD spake unto Moses, saying, 12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD. 14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD. 15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls. 16 And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.
Some observe that the repetition of those words, The Lord spoke unto Moses, here and afterwards (v. 17, 22, 34), intimates that God did not deliver these precepts to Moses in the mount, in a continued discourse, but with many intermissions, giving him time either to write what was said to him or at least to charge his memory with it. Christ gave instructions to his disciples as they were able to hear them. Moses is here ordered to levy money upon the people by way of poll, so much a head, for the service of the tabernacle. This he must do when he numbered the people. Some think that it refers only to the first numbering of them, now when the tabernacle was set up; and that this tax was to make up what was deficient in the voluntary contributions for the finishing of the work, or rather for the beginning of the service in the tabernacle. Others think that it was afterwards repeated upon any emergency and always when the people were numbered, and that David offended in not demanding it when he numbered the people. But many of the Jewish writers, and others from them, are of opinion that it was to be an annual tribute, only it was begun when Moses first numbered the people. This was that tribute-money which Christ paid, for fear of offending his adversaries (Matt. xvii. 27), when yet he showed good reason why he should have been excused. Men were appointed in every city to receive this payment yearly. Now, 1. The tribute to be paid was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less (v. 15), to intimate that the souls of the rich and poor are alike precious, and that God is no respecter of persons, Acts x. 34; Job xxxiv. 19. In other offerings men were to give according to their ability; but this, which was the ransom of the soul, must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich. They both alike contributed to the maintenance of the temple-service, because both were to have a like interest in it and benefit by it. In Christ and his ordinances rich and poor meet together; the Lord is the Maker, the Lord Christ is the Redeemer of them both, Prov. xxii. 2. The Jews say, "If a man refused to pay this tribute, he was not comprehended in the expiation." 2. this tribute was to be paid as a ransom of the soul, that there might be no plague among them. Hereby they acknowledged that they received their lives from God, that they had forfeited their lives to him, and that they depended upon his power and patience for the continuance of them; and thus they did homage to the God of their lives, and deprecated those plagues which their sins had deserved. 3. This money that was raised was to be employed in the service of the tabernacle (v. 16); with it they bought sacrifices, flour, incense, wine, oil, fuel, salt, priests' garments, and all other things which the whole congregation was interested in. Note, Those that have the benefit of God's tabernacle among them must be willing to defray the expenses of it, and not grudge the necessary charges of God's public worship. Thus we must honour the Lord with our substance, and reckon that best laid out which is laid out in the service of God. Money indeed cannot make an atonement for the soul, but it may be used for the honour of him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.
Albert Barnes: Notes on the Bible - 1834
30:11: The Ransom of Souls. - Exo 38:25-28. On comparing these words with those of Num 1:1-3, we may perhaps infer that the first passage relates to a mere counting of the adult Israelites at the time when the money was taken from each, and that what the latter passage enjoins was a formal enrolment of them according to their genealogies and their order of military service.
A ransom for his soul - What the sincere worshipper thus paid was at once the fruit and the sign of his faith in the goodness of Yahweh, who had redeemed him and brought him into the covenant. Hence, the payment is rightly called a ransom inasmuch as it involved a personal appropriation of the fact of his redemption. On the word soul, see Lev 17:11.
That there be no plague - i. e. that they might not incur punishment for the neglect and contempt of spiritual privileges. Compare Exo 28:35; Co1 11:27-30; and the exhortation in our communion Service.
Carl Friedrich Keil and Franz Delitzsch
30:11
The Atonement-Money, which every Israelite had to pay at the numbering of the people, has the first place among the supplementary instructions concerning the erection and furnishing of the sanctuary, and serves to complete the demand for freewill-offerings for the sanctuary (Ex 25:1-9).
Ex 30:12-15
"When thou takest the sum of the children of Israel according to them that are numbered, they shall give every one an expiation for his soul to the Lord at their numbering, that a plague may not strike them (happen to them) at their numbering." פּקד, lit., adspexit, then inspexit explorandi causa, hence to review, or number an army or a nation, for the purpose of enrolling for military service. לפקדיהם with reference to the numbered, qui in censum veniunt. כּפר (expiation, expiation-money, from כּפּר to expiate) is to be traced to the idea that the object for which expiation was made was thereby withdrawn from the view of the person to be won or reconciled. It is applied in two ways: (1) on the supposition that the face of the person to be won was covered by the gift (Gen 32:21; 1Kings 12:3); and (2) on the supposition that the guilt itself was covered up (Ps 32:1), or wiped away (Jer 18:23), so far as the eye of God was concerned, as though it had no longer any existence, and that the sinful man was protected from the punishment of the judge in consequence of this covering. In this way כּפר has acquired the meaning λύτρον, a payment by which the guilty are redeemed (Ex 21:30; Num 35:31); and this is the meaning which it has in the passage before us, where the soul is said to be protected by the copher, so as to be able to come without danger into the presence of the holy God (Num 8:19. See Oehler in Herzog's Cycl.). Such an approach to God took place at the numbering of the people for the purpose of enrolling them in the army of Jehovah (Num 1:3, cf. Ex 7:4; Ex 12:41). Hence "every one who passed over to those that were numbered," who was enrolled among them, i.e., in the army of Jehovah, - that is to say, every male Israelite of 20 years old and upwards (Ex 30:14), - was to pay half a shekel of the sanctuary as atonement-money; the rich no more, the poor no less (Ex 30:15), because all were equal in the sight of Jehovah; and this payment was to be a "heave" (terumah, see Ex 25:2) for Jehovah for the expiation of the souls. The shekel of the sanctuary, which contained 20 gerahs, was no doubt the original shekel of full weight, as distinguished from the lighter shekel which was current in ordinary use. In Ex 38:26 the half shekel is called בּקע, lit., the split, i.e., half, from בּקע to split; and we find it mentioned as early as the time of the patriarchs as a weight in common use for valuing gold (Gen 24:22), so that, no doubt, even at that time there were distinct silver pieces of this weight, which were probably called shekels when employed for purposes of trade, since the word shekel itself does not denote any particular weight, as we may perceive at once form a comparison of 3Kings 10:17 and 2Chron 9:16, at least so far as later times are concerned. The sacred shekel, to judge from the weight of Maccabean shekels, which are in existence still, and vary from 256 to 272 Parisian grains, weighed 274 grains, and therefore, according to present valuation, would be worth 26 groschen (about 2s. 7d.), so that the half-shekel of bekah would be 13 groschen (1s. 3 1/2d.).
Ex 30:16
This atonement-money Moses was to appropriate to the work of the sanctuary (cf. Ex 38:25-28, where the amount and appropriation are reported). Through this appropriation it became "a memorial to the children of Israel before the Lord to expiate their souls," i.e., a permanent reminder of their expiation before the Lord, who would henceforth treat them as reconciled because of this payment. It was no ordinary tribute, therefore, which Israel was to pay to Jehovah as its King, but an act demanded by the holiness of the theocratic covenant. As an expiation for souls, it pointed to the unholiness of Israel's nature, and reminded the people continually, that by nature it was alienated from God, and could only remain in covenant with the Lord and live in His kingdom on the ground of His grace, which covered its sin. It was not till this sinful nature had been sanctified by a perfect atonement, and servitude under the law had been glorified and fully transformed into that sonship to which Israel was called as the first-born son of Jehovah, that as children of the kingdom they had no longer to pay this atonement-money for their souls (Mt 17:25-26). - According to Num 1:1, Num 1:18, as compared with Ex 40:17, the census of the nation was not taken till a month after the building of the tabernacle was completed, and yet the atonement-money to be paid at the taking of the census was to be appropriated to the purpose of the building, and must therefore have been paid before. This apparent discrepancy may be reconciled by the simple assumption, that immediately after the command of God had been issued respecting the building of the tabernacle and the contributions which the people were to make for the purpose, the numbering of the males was commenced and the atonement-money collected from the different individuals, that the tabernacle was then built and the whole ceremonial instituted, and that, after all this had been done, the whole nation was enrolled according to its tribes, fathers' houses, and families, on the basis of this provisional numbering, and thus the census was completed. For this reason the census gave exactly the same number of males as the numbering (cf. Ex 38:26 and Num 1:46), although the one had been carried out nine months before the other.
John Gill
30:11 And the Lord spake unto Moses,.... Continued his discourse; or, there being some intermission, reassumed it:
saying; as follows.
John Wesley
30:11 Perhaps the repetition of those words, the Lord spake unto Moses, here and afterwards, Ex 30:17, Ex 30:22, Ex 30:34, intimates, that God did not deliver these precepts to Moses, in a continued discourse, but with many intermissions, giving him time either to write what was said to him, or at least to charge his memory with it.
Robert Jamieson, A. R. Fausset and David Brown
30:11 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 (Mt 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.
30:1230:12: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Եթէ ունիցիս զհամար որդւոցն Իսրայէլի ՚ի հանդիսի իւրեանց։ եւ տացեն իւրաքանչիւր փրկա՛նս ընդ անձին իւրոյ Տեառն՝ ըստ հանդիսին իւրեանց. եւ մի՛ լինիցի ՚ի նոսա մա՛հ ՚ի հանդիսի անդ իւրեանց։
12 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Երբ Իսրայէլի որդիների թիւն իմանալու համար մարդահամար կը կատարես, նրանք Տիրոջը պէտք է տան իրենց հոգու փրկագինը՝ ըստ իրենց անձերի թուի: Մարդահամարի ժամանակ մահացութեան դէպքեր չպիտի լինեն:
12 «Երբ Իսրայէլի որդիներուն հաշիւը առնելու ըլլաս՝ իրենց թիւին նայելով, այն ատեն անոնց ամէն մէկը իր հոգիին փրկանքը պիտի տայ Տէրոջը՝ զանոնք համրած ատենդ, որպէս զի անոնց մէջ հարուած չըլլայ երբ զանոնք համրես։
Եթէ ունիցիս զհամար որդւոցն Իսրայելի ի հանդիսի իւրեանց, տացեն իւրաքանչիւր փրկանս ընդ անձին իւրոյ Տեառն ըստ հանդիսին իւրեանց, եւ մի՛ լինիցի ի նոսա մահ ի հանդիսի անդ իւրեանց:

30:12: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Եթէ ունիցիս զհամար որդւոցն Իսրայէլի ՚ի հանդիսի իւրեանց։ եւ տացեն իւրաքանչիւր փրկա՛նս ընդ անձին իւրոյ Տեառն՝ ըստ հանդիսին իւրեանց. եւ մի՛ լինիցի ՚ի նոսա մա՛հ ՚ի հանդիսի անդ իւրեանց։
12 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Երբ Իսրայէլի որդիների թիւն իմանալու համար մարդահամար կը կատարես, նրանք Տիրոջը պէտք է տան իրենց հոգու փրկագինը՝ ըստ իրենց անձերի թուի: Մարդահամարի ժամանակ մահացութեան դէպքեր չպիտի լինեն:
12 «Երբ Իսրայէլի որդիներուն հաշիւը առնելու ըլլաս՝ իրենց թիւին նայելով, այն ատեն անոնց ամէն մէկը իր հոգիին փրկանքը պիտի տայ Տէրոջը՝ զանոնք համրած ատենդ, որպէս զի անոնց մէջ հարուած չըլլայ երբ զանոնք համրես։
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30:1212: когда будешь делать исчисление сынов Израилевых при пересмотре их, то пусть каждый даст выкуп за душу свою Господу при исчислении их, и не будет между ними язвы губительной при исчислении их;
30:12 ἐὰν εαν and if; unless λάβῃς λαμβανω take; get τὸν ο the συλλογισμὸν συλλογισμος the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐπισκοπῇ επισκοπη supervision; visitation αὐτῶν αυτος he; him καὶ και and; even δώσουσιν διδωμι give; deposit ἕκαστος εκαστος each λύτρα λυτρον ransom τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even οὐκ ου not ἔσται ειμι be ἐν εν in αὐτοῖς αυτος he; him πτῶσις πτωσις fall ἐν εν in τῇ ο the ἐπισκοπῇ επισκοπη supervision; visitation αὐτῶν αυτος he; him
30:12 כִּ֣י kˈî כִּי that תִשָּׂ֞א ṯiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] רֹ֥אשׁ rˌōš רֹאשׁ head בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel לִ li לְ to פְקֻדֵיהֶם֒ fᵊquḏêhˌem פקד miss וְ wᵊ וְ and נָ֨תְנ֜וּ nˌāṯᵊnˈû נתן give אִ֣ישׁ ʔˈîš אִישׁ man כֹּ֧פֶר kˈōfer כֹּפֶר ransom נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בִּ bi בְּ in פְקֹ֣ד fᵊqˈōḏ פקד miss אֹתָ֑ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and לֹא־ lō- לֹא not יִהְיֶ֥ה yihyˌeh היה be בָהֶ֛ם vāhˈem בְּ in נֶ֖גֶף nˌeḡef נֶגֶף plague בִּ bi בְּ in פְקֹ֥ד fᵊqˌōḏ פקד miss אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
30:12. quando tuleris summam filiorum Israhel iuxta numerum dabunt singuli pretium pro animabus suis Domino et non erit plaga in eis cum fuerint recensitiWhen thou shalt take the sum of the children of Israel, according to their number, every one of them shall give a price for their souls to the Lord, and there shall be no scourge among them, when they shall be reckoned.
12. When thou takest the sum of the children of Israel, according to those that are numbered of them, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
30:12. “When you have taken the sum of the sons of Israel, according to their number, each shall give a price for their souls to the Lord, and there will be no scourge among them, when they will be reviewed.
30:12. When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them.
When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them:

12: когда будешь делать исчисление сынов Израилевых при пересмотре их, то пусть каждый даст выкуп за душу свою Господу при исчислении их, и не будет между ними язвы губительной при исчислении их;
30:12
ἐὰν εαν and if; unless
λάβῃς λαμβανω take; get
τὸν ο the
συλλογισμὸν συλλογισμος the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
ἐπισκοπῇ επισκοπη supervision; visitation
αὐτῶν αυτος he; him
καὶ και and; even
δώσουσιν διδωμι give; deposit
ἕκαστος εκαστος each
λύτρα λυτρον ransom
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
πτῶσις πτωσις fall
ἐν εν in
τῇ ο the
ἐπισκοπῇ επισκοπη supervision; visitation
αὐτῶν αυτος he; him
30:12
כִּ֣י kˈî כִּי that
תִשָּׂ֞א ṯiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֥אשׁ rˌōš רֹאשׁ head
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
לִ li לְ to
פְקֻדֵיהֶם֒ fᵊquḏêhˌem פקד miss
וְ wᵊ וְ and
נָ֨תְנ֜וּ nˌāṯᵊnˈû נתן give
אִ֣ישׁ ʔˈîš אִישׁ man
כֹּ֧פֶר kˈōfer כֹּפֶר ransom
נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
פְקֹ֣ד fᵊqˈōḏ פקד miss
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
בָהֶ֛ם vāhˈem בְּ in
נֶ֖גֶף nˌeḡef נֶגֶף plague
בִּ bi בְּ in
פְקֹ֥ד fᵊqˌōḏ פקד miss
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
30:12. quando tuleris summam filiorum Israhel iuxta numerum dabunt singuli pretium pro animabus suis Domino et non erit plaga in eis cum fuerint recensiti
When thou shalt take the sum of the children of Israel, according to their number, every one of them shall give a price for their souls to the Lord, and there shall be no scourge among them, when they shall be reckoned.
30:12. “When you have taken the sum of the sons of Israel, according to their number, each shall give a price for their souls to the Lord, and there will be no scourge among them, when they will be reviewed.
30:12. When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Внесение в перепись означало включение в список возрастных мужчин, способных носить оружие (Чис 1:3), защитников свободы и независимости еврейского народа. Чем значительнее было число этих защитников, тем надежнее была охрана народной свободы и независимости. Но надеяться на эту охрану можно только при милости Божией к защитникам народа, потому что сама жизнь их находится в руках Божиих. Во свидетельство постоянной зависимости в самом бытии от Бога исчисляемые и должны давать дар Богу на искупление души, т. е. своей жизни. Этот дар, принесенный с сознанием полной зависимости от Бога, имел значение умилостивительной и очистительной жертвы, отвращающей гнев Господень.
Adam Clarke: Commentary on the Bible - 1831
30:12: 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).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:12: takest: Exo 38:25, Exo 38:26; Num 1:2-5, Num 26:2-4; Sa2 24:1
their number: Heb. them that are to be numbered
a ransom: Num 31:50; Ch2 24:6; Job 33:24, Job 36:18; Psa 49:7; Mat 20:28; Mar 10:45; Ti1 2:6; Pe1 1:18, Pe1 1:19
no plague: Sa2 24:2-15; Ch1 21:12, Ch1 21:14, Ch1 27:24
Geneva 1599
30:12 When thou takest the sum of the children of Israel after their number, then shall they give every man (g) a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them.
(g) By which he testified that he redeemed his life which he had forfeit, as is declared by David, (2Kings 24:1).
John Gill
30:12 When thou takest the sum of the children of Israel, after their number,.... An account of them, how many they are; which was sometimes done, and was proper to be done, especially in time of war; though the present case seems to be for the sake of raising money for the tabernacle and the service of it:
then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; which was not done yearly, nor was it perpetual; we have but two instances of it after this until the times of David, Num 1:2 yet it seems to have been a yearly tax or tribute, in the times of Christ; see Gill on Mt 17:24, Mt 21:12; and in the Misnah is a whole treatise called "Shekalim", in which an account is given of the time and manner of collecting this ransom money, and for what uses, and who were obliged to pay it, and who not; on the first of Adar (or February) they proclaimed concerning the payment of it, on the fifteenth the tables were set for that purpose, and on the twenty fifth the proper persons sat in the sanctuary to receive it (w): this was typical of the ransom of souls by Christ, who are not all the world, for they are ransomed out of it, but Israelites, the whole mystical Israel of God, and are a numbered people; their names are written in the book of life, they are told into the hands of Christ, are exactly known by God and Christ; and these are many and even numberless to men:
that there be no plague amongst them when thou numberest them; as there was when David numbered them; which some have thought was owing to the non-payment of the ransom money after mentioned; the Septuagint version is, "no fall", the ransom of souls by Christ preserves them from a total and final fall by sin into everlasting ruin and destruction; or, "no death" as the Targum of Onkelos, for redemption by Christ secures from the second death, and even from a corporeal death as a penal evil.
(w) Misn. Shekalim, c. 1. sect. 1, 3.
John Wesley
30:12 Some think this refers only to the first numbering of them, when the tabernacle was set up, and that this tax was to make up what was wanting in the voluntary contributions. Others think it was to be always when the people were numbered; and that David offended in not demanding it when he numbered the people. But many of the Jewish writers are of opinion, it was to be an annual tribute; only it was begun when Moses first numbered the people. This was that tribute - money which Christ paid lest he should offend his adversaries. The tribute to be paid was half a shekel, about fifteen - pence of our money. In other offerings men were to give according to their ability, but this, which was the ransom of the soul, must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich. And this was to be paid as a ransom of the soul, that there might be no plague among them - Hereby they acknowledged that they received their lives from God, that they had forfeited their lives to him, and that they depended upon his power and patience for the continuance of them; and thus they did homage to the God of their lives, and deprecated those plagues which their sins had deserved. This money was employed in the service of the tabernacle; with it they bought sacrifices, flour, incense wine, oil, fuel, salt, priests garments, and all other things which the whole congregation was interested in.
30:1330:13: Եւ ա՛յս ինչ է զոր տացեն որք անցանիցեն ՚ի հանդիսի անդ. զկէս երկդրամենին, որ իցէ ըստ սրբութեան երկդրամենին. քսան դա՛նգ է երկդրամեանն. եւ կէս երկդրամենին եղիցի հա՛ս Տեառն։
13 Մարդահամարի ենթարկուողները պէտք է փրկագին վճարեն սրբարանի երկդրամեանի կէսը: Երկդրամեանը քսան դանգի է հաւասար: Երկդրամեանի կէսը թող լինի Տիրոջը հասանելիք տուրքը:
13 Անոնք ատիկա պիտի տան. ամէն մէկը որ կ’անցնի եւ կը համրուի, սրբարանին սիկղին համեմատ կէս սիկղ արծաթ պիտի տայ։ Մէկ սիկղը քսան կերատ է։ Տէրոջը ընծան կէս սիկղ պիտի ըլլայ։
Եւ այս ինչ է զոր տացեն որք անցանիցեն ի հանդիսի անդ. զկէս [500]երկդրամենին որ իցէ ըստ սրբութեան [501]երկդրամենին. քսան դանգ է [502]երկդրամեանն. եւ կէս [503]երկդրամենին եղիցի հաս Տեառն:

30:13: Եւ ա՛յս ինչ է զոր տացեն որք անցանիցեն ՚ի հանդիսի անդ. զկէս երկդրամենին, որ իցէ ըստ սրբութեան երկդրամենին. քսան դա՛նգ է երկդրամեանն. եւ կէս երկդրամենին եղիցի հա՛ս Տեառն։
13 Մարդահամարի ենթարկուողները պէտք է փրկագին վճարեն սրբարանի երկդրամեանի կէսը: Երկդրամեանը քսան դանգի է հաւասար: Երկդրամեանի կէսը թող լինի Տիրոջը հասանելիք տուրքը:
13 Անոնք ատիկա պիտի տան. ամէն մէկը որ կ’անցնի եւ կը համրուի, սրբարանին սիկղին համեմատ կէս սիկղ արծաթ պիտի տայ։ Մէկ սիկղը քսան կերատ է։ Տէրոջը ընծան կէս սիկղ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1313: всякий, поступающий в исчисление, должен давать половину сикля, сикля священного; в сикле двадцать гер: полсикля приношение Господу;
30:13 καὶ και and; even τοῦτό ουτος this; he ἐστιν ειμι be ὃ ος who; what δώσουσιν διδωμι give; deposit ὅσοι οσος as much as; as many as ἂν αν perhaps; ever παραπορεύωνται παραπορευομαι travel by / around τὴν ο the ἐπίσκεψιν επισκεψις the ἥμισυ ημισυς half τοῦ ο the διδράχμου διδραχμον hundred dollars ὅ ος who; what ἐστιν ειμι be κατὰ κατα down; by τὸ ο the δίδραχμον διδραχμον hundred dollars τὸ ο the ἅγιον αγιος holy εἴκοσι εικοσι twenty ὀβολοὶ οβολος the δίδραχμον διδραχμον hundred dollars τὸ ο the δὲ δε though; while ἥμισυ ημισυς half τοῦ ο the διδράχμου διδραχμον hundred dollars εἰσφορὰ εισφορα lord; master
30:13 זֶ֣ה׀ zˈeh זֶה this יִתְּנ֗וּ yittᵊnˈû נתן give כָּל־ kol- כֹּל whole הָ hā הַ the עֹבֵר֙ ʕōvˌēr עבר pass עַל־ ʕal- עַל upon הַ ha הַ the פְּקֻדִ֔ים ppᵊquḏˈîm פקד miss מַחֲצִ֥ית maḥᵃṣˌîṯ מַחֲצִית half הַ ha הַ the שֶּׁ֖קֶל ššˌeqel שֶׁקֶל shekel בְּ bᵊ בְּ in שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty גֵּרָה֙ gērˌā גֵּרָה gera הַ ha הַ the שֶּׁ֔קֶל ššˈeqel שֶׁקֶל shekel מַחֲצִ֣ית maḥᵃṣˈîṯ מַחֲצִית half הַ ha הַ the שֶּׁ֔קֶל ššˈeqel שֶׁקֶל shekel תְּרוּמָ֖ה tᵊrûmˌā תְּרוּמָה contribution לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:13. hoc autem dabit omnis qui transit ad nomen dimidium sicli iuxta mensuram templi siclus viginti obolos habet media pars sicli offeretur DominoAnd this shall every one give that passeth at the naming, half a sicle according to the standard of the temple. A sicle hath twenty obols. Half a sicle shall be offered to the Lord.
13. This they shall give, every one that passeth over unto them that are numbered, half a shekel after the shekel of the sanctuary: ( the shekel is twenty gerahs:) half a shekel for an offering to the LORD.
30:13. Then all those who pass shall give by name: one half shekel, according to the measure at the temple. A shekel has twenty obols. The half part of a shekel shall be offered to the Lord.
30:13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel [is] twenty gerahs:) an half shekel [shall be] the offering of the LORD.
This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: ( a shekel [is] twenty gerahs:) an half shekel [shall be] the offering of the LORD:

13: всякий, поступающий в исчисление, должен давать половину сикля, сикля священного; в сикле двадцать гер: полсикля приношение Господу;
30:13
καὶ και and; even
τοῦτό ουτος this; he
ἐστιν ειμι be
ος who; what
δώσουσιν διδωμι give; deposit
ὅσοι οσος as much as; as many as
ἂν αν perhaps; ever
παραπορεύωνται παραπορευομαι travel by / around
τὴν ο the
ἐπίσκεψιν επισκεψις the
ἥμισυ ημισυς half
τοῦ ο the
διδράχμου διδραχμον hundred dollars
ος who; what
ἐστιν ειμι be
κατὰ κατα down; by
τὸ ο the
δίδραχμον διδραχμον hundred dollars
τὸ ο the
ἅγιον αγιος holy
εἴκοσι εικοσι twenty
ὀβολοὶ οβολος the
δίδραχμον διδραχμον hundred dollars
τὸ ο the
δὲ δε though; while
ἥμισυ ημισυς half
τοῦ ο the
διδράχμου διδραχμον hundred dollars
εἰσφορὰ εισφορα lord; master
30:13
זֶ֣ה׀ zˈeh זֶה this
יִתְּנ֗וּ yittᵊnˈû נתן give
כָּל־ kol- כֹּל whole
הָ הַ the
עֹבֵר֙ ʕōvˌēr עבר pass
עַל־ ʕal- עַל upon
הַ ha הַ the
פְּקֻדִ֔ים ppᵊquḏˈîm פקד miss
מַחֲצִ֥ית maḥᵃṣˌîṯ מַחֲצִית half
הַ ha הַ the
שֶּׁ֖קֶל ššˌeqel שֶׁקֶל shekel
בְּ bᵊ בְּ in
שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
גֵּרָה֙ gērˌā גֵּרָה gera
הַ ha הַ the
שֶּׁ֔קֶל ššˈeqel שֶׁקֶל shekel
מַחֲצִ֣ית maḥᵃṣˈîṯ מַחֲצִית half
הַ ha הַ the
שֶּׁ֔קֶל ššˈeqel שֶׁקֶל shekel
תְּרוּמָ֖ה tᵊrûmˌā תְּרוּמָה contribution
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:13. hoc autem dabit omnis qui transit ad nomen dimidium sicli iuxta mensuram templi siclus viginti obolos habet media pars sicli offeretur Domino
And this shall every one give that passeth at the naming, half a sicle according to the standard of the temple. A sicle hath twenty obols. Half a sicle shall be offered to the Lord.
30:13. Then all those who pass shall give by name: one half shekel, according to the measure at the temple. A shekel has twenty obols. The half part of a shekel shall be offered to the Lord.
30:13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel [is] twenty gerahs:) an half shekel [shall be] the offering of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Половина священного сикля, количество подати, равняется копейкам сорока или сорока трем.
Adam Clarke: Commentary on the Bible - 1831
30:13: 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.
Albert Barnes: Notes on the Bible - 1834
30:13
Half a shekel - The probable weight of silver in the half-shekel would now be worth about 1 shilling, 3 1/2d. (Compare Gen 23:16. See Exo 38:24 note.) Gerah is, literally, a bean, probably the bean of the carob or locust-tree. It was used as the name of a small weight, as our word grain came into use from a grain of wheat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:13: a shekel is: Lev 27:25; Num 3:47; Eze 45:12
an half shekel: Exo 38:26; Mat 27:24 *Gr.
Geneva 1599
30:13 This they shall give, every one that passeth among them that are numbered, half a shekel after the (h) shekel of the sanctuary: (a shekel [is] twenty gerahs:) an half shekel [shall be] the offering of the LORD.
(h) This shekel was worth two common shekels: and the gerah about 12 pence at a rate of five shillings sterling to an ounce of silver.
John Gill
30:13 This they shall give, everyone that passeth among them that are numbered,.... And their number, according to Jarchi, was known by what was paid; for he says the sum was taken not by heads, but everyone gave the half shekel, and by counting them the number was known, as follows:
half a shekel after the shekel of the sanctuary; that is, after the standard of a shekel kept in the sanctuary as a rule for all; and so Jarchi paraphrases it,"according to the weight of a shekel, which I have fixed for thee to weigh, the shekel of the sanctuary.''It was about fourteen pence: a shekel is twenty gerahs; a gerah being the twentieth part of a shekel, it was not quite three halfpence of our money:
an half shekel shall be the offering of the Lord; which was to be offered to him for the ransom of souls, whose lives were forfeited by sin; and of the redemption of which this was an acknowledgment; and was typical of the ransom price of souls by Christ, which is not silver or gold, but his precious blood, his life, himself, which is given as an offering and sacrifice to God, in the room and stead of his people; and which is given to God, against whom sin is committed, the lawgiver, whose law is broken, the Judge, whose justice must be satisfied, and the creditor, to whom the price must be paid.
30:1430:14: Ամենայն որ անցանիցէ ՚ի հանդիսի անդ՝ ՚ի քսան ամենից եւ ՚ի վեր՝ տացեն հա՛ս Տեառն.
14 Քսան տարեկան եւ աւելի բարձր տարիք ունեցող բոլոր նրանք, ովքեր կ’անցնեն մարդահամարով, Տիրոջը հասանելիք տուրքը պէտք է վճարեն:
14 Ամէն քսան տարեկանէն վեր եղողը որ կ’անցնի եւ կը համրուի, այս ընծան Տէրոջը պիտի տայ։
Ամենայն որ անցանիցէ ի հանդիսի անդ ի քսանամենից եւ ի վեր` տացեն հաս Տեառն:

30:14: Ամենայն որ անցանիցէ ՚ի հանդիսի անդ՝ ՚ի քսան ամենից եւ ՚ի վեր՝ տացեն հա՛ս Տեառն.
14 Քսան տարեկան եւ աւելի բարձր տարիք ունեցող բոլոր նրանք, ովքեր կ’անցնեն մարդահամարով, Տիրոջը հասանելիք տուրքը պէտք է վճարեն:
14 Ամէն քսան տարեկանէն վեր եղողը որ կ’անցնի եւ կը համրուի, այս ընծան Տէրոջը պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1414: всякий, поступающий в исчисление от двадцати лет и выше, должен давать приношение Господу;
30:14 πᾶς πας all; every ὁ ο the παραπορευόμενος παραπορευομαι travel by / around εἰς εις into; for τὴν ο the ἐπίσκεψιν επισκεψις from; away εἰκοσαετοῦς εικοσαετης and; even ἐπάνω επανω upon; above δώσουσιν διδωμι give; deposit τὴν ο the εἰσφορὰν εισφορα lord; master
30:14 כֹּ֗ל kˈōl כֹּל whole הָ hā הַ the עֹבֵר֙ ʕōvˌēr עבר pass עַל־ ʕal- עַל upon הַ ha הַ the פְּקֻדִ֔ים ppᵊquḏˈîm פקד miss מִ mi מִן from בֶּ֛ן bbˈen בֵּן son עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָ֖ה šānˌā שָׁנָה year וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top יִתֵּ֖ן yittˌēn נתן give תְּרוּמַ֥ת tᵊrûmˌaṯ תְּרוּמָה contribution יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:14. qui habetur in numero a viginti annis et supra dabit pretiumHe that is counted in the number from twenty years and upwards, shall give the price.
14. Every one that passeth over unto them that are numbered, from twenty years old and upward, shall give the offering of the LORD.
30:14. He who has been numbered from twenty years and above shall give the price.
30:14. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.
Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD:

14: всякий, поступающий в исчисление от двадцати лет и выше, должен давать приношение Господу;
30:14
πᾶς πας all; every
ο the
παραπορευόμενος παραπορευομαι travel by / around
εἰς εις into; for
τὴν ο the
ἐπίσκεψιν επισκεψις from; away
εἰκοσαετοῦς εικοσαετης and; even
ἐπάνω επανω upon; above
δώσουσιν διδωμι give; deposit
τὴν ο the
εἰσφορὰν εισφορα lord; master
30:14
כֹּ֗ל kˈōl כֹּל whole
הָ הַ the
עֹבֵר֙ ʕōvˌēr עבר pass
עַל־ ʕal- עַל upon
הַ ha הַ the
פְּקֻדִ֔ים ppᵊquḏˈîm פקד miss
מִ mi מִן from
בֶּ֛ן bbˈen בֵּן son
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָ֖ה šānˌā שָׁנָה year
וָ וְ and
מָ֑עְלָה mˈāʕᵊlā מַעַל top
יִתֵּ֖ן yittˌēn נתן give
תְּרוּמַ֥ת tᵊrûmˌaṯ תְּרוּמָה contribution
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:14. qui habetur in numero a viginti annis et supra dabit pretium
He that is counted in the number from twenty years and upwards, shall give the price.
30:14. He who has been numbered from twenty years and above shall give the price.
30:14. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: В перепись должны были вноситься мужчины, начиная с двадцатилетнего возраста и выше, но каким сроком оканчивая — не сказано. Можно предполагать, что право на исключение из списка давало достижение 50-летнего возраста (Чис 4:3, 23, 30, 35, 39, 43, 47; ср. Иосиф Флавий, «Иудейские Древности» 3:8, 2). Умолчание закона об ежегодном взносе, умолчание об ежегодном составлении переписи и свидетельство кн. Неемии о добровольном наложении на себя возвратившимся из плена иудеями платить ежегодно на потребности скинии по 1/3: сикля дают основание думать, что священный взнос в пользу скинии должен быть единовременным.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:14: from twenty: Num 1:3, Num 1:18, Num 1:20, Num 14:29, Num 26:2, Num 32:11
John Gill
30:14 Every one that passeth among them that are numbered, from twenty years old and above,.... Even Levites, Israelites, proselytes, and servants freed, but not women, bond servants, or children (x):
shall give an offering to the Lord; the half shekel before mentioned.
(x) Misn. Shekalim, c. 1. sect. 1, 3.
30:1530:15: մեծատունն՝ մի՛ յաւելցէ. եւ տնանկն՝ մի՛ պակասեցուսցէ
15 Մեծահարուստը թող չաւելացնի, իսկ աղքատը թող չպակասեցնի իսրայէլացիների՝ Տիրոջը որպէս տուրք հասանելիք կէսդրամեանը, որպէսզի դա ձեզ համար քաւութիւն լինի:
15 Երբ ձեր հոգիներուն քաւութիւն ընելու համար Տէրոջը ընծայ տաք՝ կէս սիկղէն ո՛չ հարուստը աւելի ու ո՛չ աղքատը պակաս պիտի տայ։
Մեծատունն մի՛ յաւելցէ, եւ տնանկն մի՛ պակասեցուսցէ ի կիսոյ [504]երկդրամենին ի տալ անդ զհաս Տեառն [505]յորդւոցն Իսրայելի``, առնել քաւութիւն վասն անձանց ձերոց:

30:15: մեծատունն՝ մի՛ յաւելցէ. եւ տնանկն՝ մի՛ պակասեցուսցէ
15 Մեծահարուստը թող չաւելացնի, իսկ աղքատը թող չպակասեցնի իսրայէլացիների՝ Տիրոջը որպէս տուրք հասանելիք կէսդրամեանը, որպէսզի դա ձեզ համար քաւութիւն լինի:
15 Երբ ձեր հոգիներուն քաւութիւն ընելու համար Տէրոջը ընծայ տաք՝ կէս սիկղէն ո՛չ հարուստը աւելի ու ո՛չ աղքատը պակաս պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1515: богатый не больше и бедный не меньше полсикля должны давать в приношение Господу, для выкупа душ ваших;
30:15 ὁ ο the πλουτῶν πλουτεω enrich; be / get rich οὐ ου not προσθήσει προστιθημι add; continue καὶ και and; even ὁ ο the πενόμενος πενομαι not ἐλαττονήσει ελαττονεω diminish ἀπὸ απο from; away τοῦ ο the ἡμίσους ημισυς half τοῦ ο the διδράχμου διδραχμον hundred dollars ἐν εν in τῷ ο the διδόναι διδωμι give; deposit τὴν ο the εἰσφορὰν εισφορα lord; master ἐξιλάσασθαι εξιλασκομαι about; around τῶν ο the ψυχῶν ψυχη soul ὑμῶν υμων your
30:15 הֶֽ hˈe הַ the עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich לֹֽא־ lˈō- לֹא not יַרְבֶּ֗ה yarbˈeh רבה be many וְ wᵊ וְ and הַ ha הַ the דַּל֙ ddˌal דַּל poor לֹ֣א lˈō לֹא not יַמְעִ֔יט yamʕˈîṭ מעט be little מִֽ mˈi מִן from מַּחֲצִ֖ית mmaḥᵃṣˌîṯ מַחֲצִית half הַ ha הַ the שָּׁ֑קֶל ššˈāqel שֶׁקֶל shekel לָ lā לְ to תֵת֙ ṯˌēṯ נתן give אֶת־ ʔeṯ- אֵת [object marker] תְּרוּמַ֣ת tᵊrûmˈaṯ תְּרוּמָה contribution יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to כַפֵּ֖ר ḵappˌēr כפר cover עַל־ ʕal- עַל upon נַפְשֹׁתֵיכֶֽם׃ nafšōṯêḵˈem נֶפֶשׁ soul
30:15. dives non addet ad medium sicli et pauper nihil minuetThe rich man shall not add to half a sicle, and the poor man shall diminish nothing.
15. The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.
30:15. The rich shall not add to the half shekel, and the poor shall diminish nothing.
30:15. The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, to make an atonement for your souls.
The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, to make an atonement for your souls:

15: богатый не больше и бедный не меньше полсикля должны давать в приношение Господу, для выкупа душ ваших;
30:15
ο the
πλουτῶν πλουτεω enrich; be / get rich
οὐ ου not
προσθήσει προστιθημι add; continue
καὶ και and; even
ο the
πενόμενος πενομαι not
ἐλαττονήσει ελαττονεω diminish
ἀπὸ απο from; away
τοῦ ο the
ἡμίσους ημισυς half
τοῦ ο the
διδράχμου διδραχμον hundred dollars
ἐν εν in
τῷ ο the
διδόναι διδωμι give; deposit
τὴν ο the
εἰσφορὰν εισφορα lord; master
ἐξιλάσασθαι εξιλασκομαι about; around
τῶν ο the
ψυχῶν ψυχη soul
ὑμῶν υμων your
30:15
הֶֽ hˈe הַ the
עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich
לֹֽא־ lˈō- לֹא not
יַרְבֶּ֗ה yarbˈeh רבה be many
וְ wᵊ וְ and
הַ ha הַ the
דַּל֙ ddˌal דַּל poor
לֹ֣א lˈō לֹא not
יַמְעִ֔יט yamʕˈîṭ מעט be little
מִֽ mˈi מִן from
מַּחֲצִ֖ית mmaḥᵃṣˌîṯ מַחֲצִית half
הַ ha הַ the
שָּׁ֑קֶל ššˈāqel שֶׁקֶל shekel
לָ לְ to
תֵת֙ ṯˌēṯ נתן give
אֶת־ ʔeṯ- אֵת [object marker]
תְּרוּמַ֣ת tᵊrûmˈaṯ תְּרוּמָה contribution
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
כַפֵּ֖ר ḵappˌēr כפר cover
עַל־ ʕal- עַל upon
נַפְשֹׁתֵיכֶֽם׃ nafšōṯêḵˈem נֶפֶשׁ soul
30:15. dives non addet ad medium sicli et pauper nihil minuet
The rich man shall not add to half a sicle, and the poor man shall diminish nothing.
30:15. The rich shall not add to the half shekel, and the poor shall diminish nothing.
30:15. The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, to make an atonement for your souls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Сбор имеет значение очистительной и умилостивительной жертвы, а потому и размеры его одинаковы для богатых и бедных.
Albert Barnes: Notes on the Bible - 1834
30:15
Every Israelite stood in one and the same relation to Yahweh. See Exo 30:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:15: rich: Job 34:19; Pro 22:2; Eph 6:9; Col 3:25
give more: Heb. multiply
give less than: Heb. diminish, an atonement. Exo 30:12; Lev 17:11; Num 31:50; Sa2 21:3
Geneva 1599
30:15 The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, (i) to make an atonement for your souls.
(i) That God should be merciful to you.
John Gill
30:15 The rich shall not give more, and the poor shall not give less than half a shekel,.... Which shows that the Israelites were alike in the esteem of God, their worldly circumstances making no difference; their souls being alike, the same ransom price was given for them; and that they were all to have an equal share in the service and sanctuary of God, and the price was set so low, that the poorest man might be able to pay it: and even Maimonides (y) says, if he lived on alms, he was to beg it of others, or sell his clothes from off his back to pay it. This shows the equality of the redeemed and ransomed of the Lord; for though some sins and sinners are greater than others, and some are redeemed from more sins than others, yet all sins being infinite, as committed against an infinite God, but one price is paid for all, and that is the precious blood of Christ, the Son of God, an infinite and divine Person; hence all the ransomed ones have the same faith, righteousness, salvation, and eternal life:
when they give an offering unto the Lord, to make atonement for your souls; which have sinned, are liable to death for it, are the more excellent part of men, and require a great price for the redemption and ransom of them; and hence it is so great a blessing to be ransomed, because it is the ransom of the soul: and such is the efficacy of Christ's ransom, that it is a full atonement for the souls of men, and their sins, and completely delivers from sin, Satan, the law, death, and hell.
(y) Hilchot Shekalim, c. 1. sect. 1.
30:1630:16: ՚ի կիսոյ երկդրամենին ՚ի տա՛լ անդ զհաս Տեառն յորդւոցն Իսրայէլի, առնել քաւութիւն՝ վասն անձանց ձերոց։ Եւ առցես զարծաթ հասին յորդւոցն Իսրայէլի, եւ տացես զնա ՚ի գո՛րծ խորանին վկայութեան. եւ եղիցի որդւոցն Իսրայէլի յիշատակ առաջի Տեառն, քաւե՛լ վասն անձանց նոցա[773]։[773] Յօրինակին պակասէր. ՚Ի տալ անդ զհաս Տեառն։
16 Որպէս տուրք Տիրոջ հասանելիք դրամը կը վերցնես Իսրայէլի որդիներից եւ այն կը յատկացնես վկայութեան խորանի սպասաւորութեանը: Դա Տիրոջ առաջ Իսրայէլի որդիների համար յիշատակ կը լինի ի քաւութիւն նրանց»:
16 Իսրայէլի որդիներէն քաւութեան արծաթը ա՛ռ ու վկայութեան խորանին պաշտօնեային տա՛ր, որպէս զի Տէրոջը առջեւ յիշատակ ըլլայ Իսրայէլի որդիներուն՝ ձեր հոգիներուն քաւութիւն ընելու համար»։
Եւ առցես զարծաթ [506]հասին յորդւոցն Իսրայելի, եւ տացես զնա ի գործ խորանին վկայութեան, եւ եղիցի որդւոցն Իսրայելի յիշատակ առաջի Տեառն, քաւել վասն անձանց նոցա:

30:16: ՚ի կիսոյ երկդրամենին ՚ի տա՛լ անդ զհաս Տեառն յորդւոցն Իսրայէլի, առնել քաւութիւն՝ վասն անձանց ձերոց։ Եւ առցես զարծաթ հասին յորդւոցն Իսրայէլի, եւ տացես զնա ՚ի գո՛րծ խորանին վկայութեան. եւ եղիցի որդւոցն Իսրայէլի յիշատակ առաջի Տեառն, քաւե՛լ վասն անձանց նոցա[773]։
[773] Յօրինակին պակասէր. ՚Ի տալ անդ զհաս Տեառն։
16 Որպէս տուրք Տիրոջ հասանելիք դրամը կը վերցնես Իսրայէլի որդիներից եւ այն կը յատկացնես վկայութեան խորանի սպասաւորութեանը: Դա Տիրոջ առաջ Իսրայէլի որդիների համար յիշատակ կը լինի ի քաւութիւն նրանց»:
16 Իսրայէլի որդիներէն քաւութեան արծաթը ա՛ռ ու վկայութեան խորանին պաշտօնեային տա՛ր, որպէս զի Տէրոջը առջեւ յիշատակ ըլլայ Իսրայէլի որդիներուն՝ ձեր հոգիներուն քաւութիւն ընելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1616: и возьми серебро выкупа от сынов Израилевых и употребляй его на служение скинии собрания; и будет это для сынов Израилевых в память пред Господом, для искупления душ ваших.
30:16 καὶ και and; even λήμψῃ λαμβανω take; get τὸ ο the ἀργύριον αργυριον silver piece; money τῆς ο the εἰσφορᾶς εισφορα from; by τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even δώσεις διδωμι give; deposit αὐτὸ αυτος he; him εἰς εις into; for κάτεργον κατεργον the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἔσται ειμι be τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel μνημόσυνον μνημοσυνον remembrance ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἐξιλάσασθαι εξιλασκομαι about; around τῶν ο the ψυχῶν ψυχη soul ὑμῶν υμων your
30:16 וְ wᵊ וְ and לָקַחְתָּ֞ lāqaḥtˈā לקח take אֶת־ ʔeṯ- אֵת [object marker] כֶּ֣סֶף kˈesef כֶּסֶף silver הַ ha הַ the כִּפֻּרִ֗ים kkippurˈîm כִּפֻּרִים atonement מֵ mē מִן from אֵת֙ ʔˌēṯ אֵת together with בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נָתַתָּ֣ nāṯattˈā נתן give אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַל־ ʕal- עַל upon עֲבֹדַ֖ת ʕᵃvōḏˌaṯ עֲבֹדָה work אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הָיָה֩ hāyˌā היה be לִ li לְ to בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to כַפֵּ֖ר ḵappˌēr כפר cover עַל־ ʕal- עַל upon נַפְשֹׁתֵיכֶֽם׃ פ nafšōṯêḵˈem . f נֶפֶשׁ soul
30:16. susceptamque pecuniam quae conlata est a filiis Israhel trades in usus tabernaculi testimonii ut sit monumentum eorum coram Domino et propitietur animabus illorumAnd the money received, which was contributed by the children of Israel, thou shalt deliver unto the uses of the tabernacle of the testimony, that it may be a memorial of them before the Lord, and he may be merciful to their souls.
16. And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting; that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.
30:16. And the money received, which was collected from the sons of Israel, you shall deliver for the uses of the tabernacle of the testimony, so that it may be a memorial of them before the Lord, and he may act favorably toward their souls.”
30:16. And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.
And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls:

16: и возьми серебро выкупа от сынов Израилевых и употребляй его на служение скинии собрания; и будет это для сынов Израилевых в память пред Господом, для искупления душ ваших.
30:16
καὶ και and; even
λήμψῃ λαμβανω take; get
τὸ ο the
ἀργύριον αργυριον silver piece; money
τῆς ο the
εἰσφορᾶς εισφορα from; by
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
δώσεις διδωμι give; deposit
αὐτὸ αυτος he; him
εἰς εις into; for
κάτεργον κατεργον the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἔσται ειμι be
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
μνημόσυνον μνημοσυνον remembrance
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἐξιλάσασθαι εξιλασκομαι about; around
τῶν ο the
ψυχῶν ψυχη soul
ὑμῶν υμων your
30:16
וְ wᵊ וְ and
לָקַחְתָּ֞ lāqaḥtˈā לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כֶּ֣סֶף kˈesef כֶּסֶף silver
הַ ha הַ the
כִּפֻּרִ֗ים kkippurˈîm כִּפֻּרִים atonement
מֵ מִן from
אֵת֙ ʔˌēṯ אֵת together with
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
נָתַתָּ֣ nāṯattˈā נתן give
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עַל־ ʕal- עַל upon
עֲבֹדַ֖ת ʕᵃvōḏˌaṯ עֲבֹדָה work
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
לִ li לְ to
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
כַפֵּ֖ר ḵappˌēr כפר cover
עַל־ ʕal- עַל upon
נַפְשֹׁתֵיכֶֽם׃ פ nafšōṯêḵˈem . f נֶפֶשׁ soul
30:16. susceptamque pecuniam quae conlata est a filiis Israhel trades in usus tabernaculi testimonii ut sit monumentum eorum coram Domino et propitietur animabus illorum
And the money received, which was contributed by the children of Israel, thou shalt deliver unto the uses of the tabernacle of the testimony, that it may be a memorial of them before the Lord, and he may be merciful to their souls.
30:16. And the money received, which was collected from the sons of Israel, you shall deliver for the uses of the tabernacle of the testimony, so that it may be a memorial of them before the Lord, and he may act favorably toward their souls.”
30:16. And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Всевышний не будет забывать Своей милостью внесенных в перепись, будет щадить их жизнь.
Albert Barnes: Notes on the Bible - 1834
30:16
tabernacle of the congregation - tent of meeting, here and in Exo 30:18, Exo 30:20,
A memorial unto the children of Israel - The silver used in the tabernacle was a memorial to remind each man of his position before the Lord, as one of the covenanted people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:16: appoint: Exo 38:25-31; Neh 10:32, Neh 10:33
a memorial: Exo 12:14; Num 16:40; Luk 22:19
John Gill
30:16 And thou shall take the atonement money of the children of Israel,.... The half shekel, the ransom of their souls:
and shall appoint it for the service of the tabernacle of the congregation; for the building of the tabernacle, for the repairs of it, and for the sacrifices offered in it; particularly we find that this first collection this way was appropriated to the silver sockets of the sanctuary, and the vail, for the silver hooks, and for the pillars, Ex 38:27,
that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls; to put them in mind that they were sinners, that their lives were forfeited, that a ransom price was given and accepted of God, that hereby atonement, in a typical sense, was made for them; and this was before the Lord, as a token of their gratitude to him, and of their acknowledgment of the favour.
30:1730:17: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
17 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

30:17: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
17 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
30:1717: И сказал Господь Моисею, говоря:
30:17 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
30:17 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
30:17. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
17. And the LORD spake unto Moses, saying,
30:17. And the Lord spoke to Moses, saying:
30:17. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

17: И сказал Господь Моисею, говоря:
30:17
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
30:17
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
30:17. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
30:17. And the Lord spoke to Moses, saying:
30:17. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Как видно из текста, умывальница состояла из двух частей: вместилища для воды и подножия; некоторые указания на устройство первой части дает Исх 38:8: (см. толкование на это место). Умывальница находилась между скинией и жертвенником, — на прямой линии от последнего ко входу в святилище.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And the LORD spake unto Moses, saying, 18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19 For Aaron and his sons shall wash their hands and their feet thereat: 20 When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: 21 So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.
Orders are here given, 1. For the making of a laver, or font, of brass, a large vessel, that would contain a good quantity of water, which was to be set near the door of the tabernacle, v. 18. The foot of brass, it is supposed, was so contrived as to receive the water, which was let into it out of the laver by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain open for Judah and Jerusalem to wash in (Zech. xiii. 1), an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. 2. For the using of this laver. Aaron and his sons must wash their hands and feet at this laver every time they went in to minister, every morning, at least, v. 19-21. For this purpose clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve; they must wash at the laver, because that was appointed for washing, 2 Kings v. 12-14. This was designed, (1.) To teach them purity in all their ministrations, and to possess them with a reverence of God's holiness and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall stand in God's holy place that has clean hands and a pure heart, Ps. xxiv. 3, 4. And, (2.) It was to teach us, who are daily to attend upon God, daily to renew our repentance for sin and our believing application of the blood of Christ to our souls for remission; for in many things we daily offend and contract pollution, John xiii. 8, 10; Jam. iii. 2. This is the preparation we are to make for solemn ordinances. Cleanse your hands and purify your hearts, and then draw nigh to God, Jam. iv. 8. To this law David alludes in Ps. xxvi. 6, I will wash my hands in innocency, so will I compass thine altar, O Lord.
Albert Barnes: Notes on the Bible - 1834
30:17: Exo 38:8. The bronze for the "Laver of brass" and its foot was supplied from the bronze mirrors of the women who voluntarily gave up these articles of luxury. Bronze mirrors were much used by the ancient Egyptians. No hint is given as to the form of the laver. The brazen sea and the ten lavers that served the same purpose in the temple of Solomon, were elaborately worked in artistic designs and are minutely described Kg1 7:23-29.
Carl Friedrich Keil and Franz Delitzsch
30:17
(cf. Ex 38:8). The Brazen Laver, and its use. - The making of this vessel is not only mentioned in a supplementary manner, but no description is given of it because of the subordinate position which it occupied, and from the fact that it was not directly connected with the sanctuary, but was only used by the priests to cleanse themselves for the performance of their duties. כּיּור: a basin, a round, caldron-shaped vessel. כּגּו (its support): by this we are not to understand the pedestal of the caldron, but something separate from the basin, which was no doubt used for drawing off as much water as was required for washing the officiating priests. For although כּן belongs to כּיּור, the fact that it is always specially mentioned in connection with the basin necessarily leads to the conclusion, that it had a certain kind of independence (cf. Ex 31:9; Ex 35:16; Ex 39:39; Ex 40:11; Lev 8:11). These two vessels were to be made of brass or copper, like the other things in the court; and, according to Ex 38:8, they were made of the brass of the mirrors of the women who served before the door of the tabernacle. הצּבאת בּמראת does not mean either "provided with mirrors of the women" (Bhr, i. pp. 485-6), or ornamented "with forms, figures of women, as they were accustomed to appear at the sanctuary" (Knobel). But these views are overthrown by the fact, that ב never signifies with in the sense of an outward addition, but always denotes the means, "not an independent object, but something accompanying and contributing to the action referred to" (Ewald, 217, f. 3). In this case ב can only apply to the material used, whether we connect it with ויּעשׂ as in Ex 31:4, or, what seems decidedly more correct, with נחשׁת as a more precise definition; so that ב would denote that particular quality which distinguished the brass of which the basin was made (Ewald, 217f.), - apart altogether from the fact, that neither the mirrors of women, nor the figures of women, would form a fitting ornament for the basin, as the priests did not require to look at themselves when they washed their hands and feet; and there is still less ground for Knobel's fiction, that Levitical women went to the sanctuary at particular times, forming a certain procession, and taking things with them for the purpose of washing, cleaning, and polishing. The true meaning is given by the Septuagint, ἐκ τῶν κατόπτρων. According to 1Kings 2:22, the צבאת were women, though not washer-women, but women who dedicated their lives to the service of Jehovah, and spent them in religious exercises, in fasting and in prayer, like Anna, the daughter of Phanuel, mentioned in Lk 2:37.
(Note: Knobel's objection to this explanation, viz., that "at a time when the sanctuary was not yet erected, the author could not speak of women as coming to the door of the sanctuary, or performing religious service there," would contain its own refutation, if there were any ground for it at all. For before the sanctuary was erected, the author could not speak of Levitical women as coming at particular times to the sanctuary, and bringing things with them for the purpose of washing and cleaning. But the participle צבאת does not imply that they had served there before the erection of the sanctuary, but only that from that time forward, they did perform service there.)
צבא denotes spiritual warfare, and is accordingly rendered by the lxx νηστεύειν, by Onkelos, orare, with which the Rabbins agree. The mirrors of the women had been used for the purpose of earthly adorning. But now the pious Israelites renounced this earthly adorning, and offered it to the Lord as a heave-offering to make the purifying laver in front of the sanctuary, in order that "what had hitherto served as a means of procuring applause in the world might henceforth be the means of procuring the approbation of God" (Hengstenberg, Dissert. vol. ii.). - The laver was to be placed between the tabernacle, i.e., the dwelling, and the altar in the court (Ex 30:18), probably not in a straight line with the door of the dwelling and the altar of burnt-offering, but more sideways, so as to be convenient for the use of the priests, whether they were going into the tabernacle, or going up to the altar for service, to kindle a firing for Jehovah, i.e., to offer sacrifice upon the altar. They were to wash their hands, with which they touched the holy things, and their feet, with which they trod the holy ground (see Ex 3:5), "that they might not die," as is again emphatically stated in Ex 30:20 and Ex 30:21. For touching holy things with unclean hands, and treading upon the floor of the sanctuary with dirty feet, would have been a sin against Jehovah, the Holy One of Israel, deserving of death. These directions do not imply "that, notwithstanding all their consecration, they were regarded as still defiled by natural uncleanness" (Baumgarten), but rather that consecration did not stamp them with a character indelebilis, or protect them from the impurities of the sinful nation in the midst of which they lived, or of their own nature, which was still affected with mortal corruption and sin.
John Gill
30:17 And the Lord spake unto Moses,.... Again, at another time, and upon another subject:
saying, as follows.
30:1830:18: Արա՛ աւազան պղնձի, եւ զխարիսխ նորա պղնձի առ ՚ի լուանալոյ ՚ի նմա։ եւ դիցե՛ս զնա ընդ խորանն վկայութեան եւ ընդ սեղանն. եւ արկցես ՚ի նա ջո՛ւր։
18 «Պղնձէ լուացարան պատրաստի՛ր: Պղնձից շինի՛ր նրա պատուանդանը, որպէսզի լուացուեն նրա մէջ: Այն կը դնես վկայութեան խորանի ու զոհասեղանի միջեւ: Դրա մէջ ջուր կը լցնես:
18 «Նաեւ պղնձէ աւազան մը շինէ՛ լուացման համար ու անոր խարիսխն ալ պղնձէ ըլլայ եւ վկայութեան խորանին ու սեղանին մէջտեղ դիր զայն։ Անոր մէջ ջուր լեցո՛ւր։
Արա աւազան պղնձի, եւ զխարիսխ նորա պղնձի, առ ի լուանալոյ ի նմա. եւ դիցես զնա ընդ խորանն վկայութեան եւ ընդ սեղանն, եւ արկցես ի նա ջուր:

30:18: Արա՛ աւազան պղնձի, եւ զխարիսխ նորա պղնձի առ ՚ի լուանալոյ ՚ի նմա։ եւ դիցե՛ս զնա ընդ խորանն վկայութեան եւ ընդ սեղանն. եւ արկցես ՚ի նա ջո՛ւր։
18 «Պղնձէ լուացարան պատրաստի՛ր: Պղնձից շինի՛ր նրա պատուանդանը, որպէսզի լուացուեն նրա մէջ: Այն կը դնես վկայութեան խորանի ու զոհասեղանի միջեւ: Դրա մէջ ջուր կը լցնես:
18 «Նաեւ պղնձէ աւազան մը շինէ՛ լուացման համար ու անոր խարիսխն ալ պղնձէ ըլլայ եւ վկայութեան խորանին ու սեղանին մէջտեղ դիր զայն։ Անոր մէջ ջուր լեցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
30:1818: сделай умывальник медный для омовения и подножие его медное, и поставь его между скиниею собрания и между жертвенником, и налей в него воды;
30:18 ποίησον ποιεω do; make λουτῆρα λουτηρ of brass καὶ και and; even βάσιν βασις sole of the foot αὐτῷ αυτος he; him χαλκῆν χαλκεος of brass ὥστε ωστε as such; that νίπτεσθαι νιπτω wash καὶ και and; even θήσεις τιθημι put; make αὐτὸν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even ἐκχεεῖς εκχεω pour out; drained εἰς εις into; for αὐτὸν αυτος he; him ὕδωρ υδωρ water
30:18 וְ wᵊ וְ and עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make כִּיֹּ֥ור kiyyˌôr כִּיֹּור basin נְחֹ֛שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and כַנֹּ֥ו ḵannˌô כֵּן base נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze לְ lᵊ לְ to רָחְצָ֑ה roḥṣˈā רחץ wash וְ wᵊ וְ and נָתַתָּ֣ nāṯattˈā נתן give אֹתֹ֗ו ʔōṯˈô אֵת [object marker] בֵּֽין־ bˈên- בַּיִן interval אֹ֤הֶל ʔˈōhel אֹהֶל tent מֹועֵד֙ môʕˌēḏ מֹועֵד appointment וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and נָתַתָּ֥ nāṯattˌā נתן give שָׁ֖מָּה šˌāmmā שָׁם there מָֽיִם׃ mˈāyim מַיִם water
30:18. facies et labium aeneum cum basi sua ad lavandum ponesque illud inter tabernaculum testimonii et altare et missa aquaThou shalt make also a brazen laver with its foot to wash in: and thou shalt set it between the tabernacle of the testimony and the altar. And water being put into it:
18. Thou shalt also make a laver of brass, and the base thereof of brass, to wash withal: and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein.
30:18. “You shall also make a bronze washtub with its base to wash in; and you shall place it between the tabernacle of the testimony and the altar. And when water has been added,
30:18. Thou shalt also make a laver [of] brass, and his foot [also of] brass, to wash [withal]: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.
Thou shalt also make a laver [of] brass, and his foot [also of] brass, to wash [withal]: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein:

18: сделай умывальник медный для омовения и подножие его медное, и поставь его между скиниею собрания и между жертвенником, и налей в него воды;
30:18
ποίησον ποιεω do; make
λουτῆρα λουτηρ of brass
καὶ και and; even
βάσιν βασις sole of the foot
αὐτῷ αυτος he; him
χαλκῆν χαλκεος of brass
ὥστε ωστε as such; that
νίπτεσθαι νιπτω wash
καὶ και and; even
θήσεις τιθημι put; make
αὐτὸν αυτος he; him
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
ἐκχεεῖς εκχεω pour out; drained
εἰς εις into; for
αὐτὸν αυτος he; him
ὕδωρ υδωρ water
30:18
וְ wᵊ וְ and
עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make
כִּיֹּ֥ור kiyyˌôr כִּיֹּור basin
נְחֹ֛שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וְ wᵊ וְ and
כַנֹּ֥ו ḵannˌô כֵּן base
נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze
לְ lᵊ לְ to
רָחְצָ֑ה roḥṣˈā רחץ wash
וְ wᵊ וְ and
נָתַתָּ֣ nāṯattˈā נתן give
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
בֵּֽין־ bˈên- בַּיִן interval
אֹ֤הֶל ʔˈōhel אֹהֶל tent
מֹועֵד֙ môʕˌēḏ מֹועֵד appointment
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
נָתַתָּ֥ nāṯattˌā נתן give
שָׁ֖מָּה šˌāmmā שָׁם there
מָֽיִם׃ mˈāyim מַיִם water
30:18. facies et labium aeneum cum basi sua ad lavandum ponesque illud inter tabernaculum testimonii et altare et missa aqua
Thou shalt make also a brazen laver with its foot to wash in: and thou shalt set it between the tabernacle of the testimony and the altar. And water being put into it:
30:18. “You shall also make a bronze washtub with its base to wash in; and you shall place it between the tabernacle of the testimony and the altar. And when water has been added,
30:18. Thou shalt also make a laver [of] brass, and his foot [also of] brass, to wash [withal]: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.
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Adam Clarke: Commentary on the Bible - 1831
30:18: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:18: a laver: Exo 31:9, Exo 38:8; Lev 8:11; Kg1 7:23, Kg1 7:38; Ch2 4:2, Ch2 4:6, Ch2 4:14, Ch2 4:15; Zac 13:1; Tit 3:5 *Gr: Jo1 1:7
put it: Exo 40:7, Exo 40:30-32
John Gill
30:18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal,.... For Aaron, and his sons, and the priests in succession, to wash at before their entrance on their ministry; and denotes in general the necessity of purity, in order to minister in the priestly office; and which was in its perfection in Christ, who being holy and harmless, was an high priest becoming us, and suitable to us, qualified to offer himself without spot to God, and to take away sin; of which purity his baptism in water might be a symbol, which he submitted to before he entered publicly on the execution of his office as a prophet and priest; and as this may respect the ministers of the Gospel, it shows that they should be pure and holy in their lives and conversations, and be examples in purity of conversation to others: and as this may chiefly respect all the saints who are priests unto God; it may be either typical of the laver of regeneration, in which grace, comparable to water, is given, and in which a clean heart is created; and which has an influence on purity of life and conversation, and secures from death: or rather of the blood of Christ, the laver and fountain to wash in for sin and uncleanness; which is large and capacious for all the priests of the Lord, and stands open and uncovered for all to come unto; and as this was made of brass, and that brass the looking glasses of the women, Ex 38:8 as it may respect the laver of regeneration, may denote the durableness of that grace, which is an immortal seed, a well of living water, springing up to everlasting life, and was a clear evidence of election of God, and redemption by Christ; and as it may be an emblem of the blood of Christ, it signifies the duration and continued virtue of that blood to cleanse from all sin; and that such who are washed in it, and cleansed by it, are not only beheld as clean and pure by the Lord, but in their own sight also, God having caused their iniquities to pass from them, and justified them from them by his blood:
and thou shalt put it between the tabernacle of the congregation and the altar; that is, the altar of burnt offering, which was by the door of the tabernacle; and between that and the tabernacle or tent of the congregation stood the laver for the priests to wash in, just as they entered into the tabernacle, Ex 40:29 it stood inclining to one of the sides, as Aben Ezra says; a little on the south side, as Jarchi observes:
and thou shall put water therein; or order it to be put in for the use next mentioned.
John Wesley
30:18 The laver, or font was a large vessel, that would contain a good quantity of water. The foot of brass, it is supposed, was so contrived as to receive the water, which was let out of the laver, by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain opened for Judah and Jerusalem, Zech 13:1, an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. Aaron and his sons were to wash their hands and feet at this laver every time they went in to minister. For this purpose clean water was put into the laver, fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve, they must wash at the laver. This was designed, to teach them purity in all their ministrations, and to possess them with a reverence of God's holiness, and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean, whenever they went in to minister. He only shall stand in God's holy place that hath clean hands and a pure heart, Ps 24:3-4. And it was to teach us, who are daily to attend upon God, daily to renew our repentance for sin, and our believing application of the blood of Christ to our souls for remission.
Robert Jamieson, A. R. Fausset and David Brown
30:18 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 (Jn 13:10; Heb 10:22).
30:1930:19: Եւ լուասցե՛ն Ահարոն եւ որդիք նորա ՚ի նմանէ զձե՛ռս եւ զոտս իւրեանց,
19 Ահարոնն ու նրա որդիները այդ ջրով կը լուանան իրենց ձեռքերն ու ոտքերը.
19 Ահարոնն ու իր որդիները իրենց ձեռքերը ու ոտքերը թող լուան անով։
Եւ լուասցեն Ահարոն եւ որդիք նորա ի նմանէ զձեռս եւ զոտս իւրեանց:

30:19: Եւ լուասցե՛ն Ահարոն եւ որդիք նորա ՚ի նմանէ զձե՛ռս եւ զոտս իւրեանց,
19 Ահարոնն ու նրա որդիները այդ ջրով կը լուանան իրենց ձեռքերն ու ոտքերը.
19 Ահարոնն ու իր որդիները իրենց ձեռքերը ու ոտքերը թող լուան անով։
zohrab-1805▾ eastern-1994▾ western am▾
30:1919: и пусть Аарон и сыны его омывают из него руки свои и ноги свои;
30:19 καὶ και and; even νίψεται νιπτω wash Ααρων ααρων Aarōn; Aaron καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἐξ εκ from; out of αὐτοῦ αυτος he; him τὰς ο the χεῖρας χειρ hand καὶ και and; even τοὺς ο the πόδας πους foot; pace ὕδατι υδωρ water
30:19 וְ wᵊ וְ and רָחֲצ֛וּ rāḥᵃṣˈû רחץ wash אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron וּ û וְ and בָנָ֖יו vānˌāʸw בֵּן son מִמֶּ֑נּוּ mimmˈennû מִן from אֶת־ ʔeṯ- אֵת [object marker] יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רַגְלֵיהֶֽם׃ raḡlêhˈem רֶגֶל foot
30:19. lavabunt in eo Aaron et filii eius manus suas ac pedesAaron and his sons shall wash their hands and feet in it:
19. And Aaron and his sons shall wash their hands and their feet thereat:
30:19. Aaron and his sons shall wash their hands and feet in it:
30:19. For Aaron and his sons shall wash their hands and their feet thereat:
For Aaron and his sons shall wash their hands and their feet thereat:

19: и пусть Аарон и сыны его омывают из него руки свои и ноги свои;
30:19
καὶ και and; even
νίψεται νιπτω wash
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
τὰς ο the
χεῖρας χειρ hand
καὶ και and; even
τοὺς ο the
πόδας πους foot; pace
ὕδατι υδωρ water
30:19
וְ wᵊ וְ and
רָחֲצ֛וּ rāḥᵃṣˈû רחץ wash
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
וּ û וְ and
בָנָ֖יו vānˌāʸw בֵּן son
מִמֶּ֑נּוּ mimmˈennû מִן from
אֶת־ ʔeṯ- אֵת [object marker]
יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלֵיהֶֽם׃ raḡlêhˈem רֶגֶל foot
30:19. lavabunt in eo Aaron et filii eius manus suas ac pedes
Aaron and his sons shall wash their hands and feet in it:
30:19. Aaron and his sons shall wash their hands and feet in it:
30:19. For Aaron and his sons shall wash their hands and their feet thereat:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Благоговейное отношение к святости места: «когда они должны входить в скинию собрания», и к святости действия: «когда должны приступать к жертвеннику» (по связи речи, к алтарю кадильному), требует физической чистоты. Небрежение о ней, проявление неблагоговейного отношения к святыне, наказывается смертью.
Albert Barnes: Notes on the Bible - 1834
30:19
Wash their hands and their feet - On certain solemn occasions he was required to bathe his whole person Exo 29:4; Lev 16:4. The laver must also have furnished the water for washing those parts of the victims that needed cleansing Lev 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:19: Exo 40:31, Exo 40:32; Psa 26:6; Isa 52:11; Joh 13:8-10; Co1 6:9-11; Tit 3:5; Heb 9:10, Heb 10:22; Rev 1:5, Rev 1:6
Geneva 1599
30:19 For Aaron and his sons shall (k) wash their hands and their feet thereat:
(k) Signifying that he that comes to God must be washed from all sin and corruption.
John Gill
30:19 For Aaron and his sons shall wash their hands and their feet thereat. Not in it, but at it; the laver had mouths or spouts, as Ben Melech says, from whence the water flowed when the priests washed their hands and feet at it; and so Bartenora says (z) they did not wash out of the laver, but from water flowing out of it; it is said "out of it", not in it; it seems at first there were but two of these spouts; for it is said (a) Ben Katin made twelve spouts or cocks, which had but two before; so that twelve priests could wash their hands and feet at one time, and which they could do at once, presently, by putting the right hand on the top of the right foot, and the left hand upon the left foot, as both Jarchi and Ben Melech relate: and now the hands being the instruments of action, and the feet of walking, this shows that the actions of good men, the priests of the Lord, and their walk and conversation, are not without sin, and that these need washing in the laver of Christ's blood, to which there must be daily application, see Zech 13:1. Our Lord seems to have reference to this ceremony, Jn 13:10 the Egyptian priests washed twice every day in cold water, and twice every night (b).
(z) In Misn. Zebachim, c. 2. sect. 1. (a) Misn. Yoma. c. 3. sect. 10. (b) Herodot. Euterpe, sive, l. 2. c. 37.
30:2030:20: յորժամ մտանիցեն ՚ի խորանն վկայութեան՝ լուասցին ջրով՝ եւ մի՛ մեռանիցին. կամ յորժամ մերձենայցեն ՚ի սեղանն պաշտել, եւ հանել զողջակէզսն Տեառն, լուասցեն զձեռս եւ զոտս իւրեանց՝
20 երբ մտնեն վկայութեան խորանը, ջրով թող լուացուեն, որպէսզի չմեռնեն: Կամ երբ պաշտամունք կատարելու եւ Տիրոջը ողջակէզներ մատուցելու համար մօտենան զոհասեղանին,
20 Երբ անոնք վկայութեան խորանը մտնելու ըլլան, կամ երբ սեղանին մօտենալու ըլլան՝ պաշտամունք կատարելու եւ կրակով Տէրոջը զոհ մատուցանելու համար, ջրով թող լուացուին, որպէս զի չմեռնին.
Յորժամ մտանիցեն ի խորանն վկայութեան` լուասցին ջրով եւ մի՛ մեռանիցին, կամ յորժամ մերձենայցեն ի սեղանն պաշտել, եւ հանել զողջակէզսն Տեառն:

30:20: յորժամ մտանիցեն ՚ի խորանն վկայութեան՝ լուասցին ջրով՝ եւ մի՛ մեռանիցին. կամ յորժամ մերձենայցեն ՚ի սեղանն պաշտել, եւ հանել զողջակէզսն Տեառն, լուասցեն զձեռս եւ զոտս իւրեանց՝
20 երբ մտնեն վկայութեան խորանը, ջրով թող լուացուեն, որպէսզի չմեռնեն: Կամ երբ պաշտամունք կատարելու եւ Տիրոջը ողջակէզներ մատուցելու համար մօտենան զոհասեղանին,
20 Երբ անոնք վկայութեան խորանը մտնելու ըլլան, կամ երբ սեղանին մօտենալու ըլլան՝ պաշտամունք կատարելու եւ կրակով Տէրոջը զոհ մատուցանելու համար, ջրով թող լուացուին, որպէս զի չմեռնին.
zohrab-1805▾ eastern-1994▾ western am▾
30:2020: когда они должны входить в скинию собрания, пусть они омываются водою, чтобы им не умереть; или когда должны приступать к жертвеннику для служения, для жертвоприношения Господу,
30:20 ὅταν οταν when; once εἰσπορεύωνται εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony νίψονται νιπτω wash ὕδατι υδωρ water καὶ και and; even οὐ ου not μὴ μη not ἀποθάνωσιν αποθνησκω die ἢ η or; than ὅταν οταν when; once προσπορεύωνται προσπορευομαι travel near; approach πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar λειτουργεῖν λειτουργεω employed; minister καὶ και and; even ἀναφέρειν αναφερω bring up; carry up τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering κυρίῳ κυριος lord; master
30:20 בְּ bᵊ בְּ in בֹאָ֞ם vōʔˈām בוא come אֶל־ ʔel- אֶל to אֹ֧הֶל ʔˈōhel אֹהֶל tent מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment יִרְחֲצוּ־ yirḥᵃṣû- רחץ wash מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָמֻ֑תוּ yāmˈuṯû מות die אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in גִשְׁתָּ֤ם ḡištˈām נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to שָׁרֵ֔ת šārˈēṯ שׁרת serve לְ lᵊ לְ to הַקְטִ֥יר haqṭˌîr קטר smoke אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:20. quando ingressuri sunt tabernaculum testimonii et quando accessuri ad altare ut offerant in eo thymiama DominoWhen they are going into the tabernacle of the testimony, and when they are to come to the altar, to offer on it incense to the Lord,
20. when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn an offering made by fire unto the LORD:
30:20. when they enter the tabernacle of the testimony, and when they approach to the altar so as to offer incense to the Lord upon it,
30:20. When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:
When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:

20: когда они должны входить в скинию собрания, пусть они омываются водою, чтобы им не умереть; или когда должны приступать к жертвеннику для служения, для жертвоприношения Господу,
30:20
ὅταν οταν when; once
εἰσπορεύωνται εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
νίψονται νιπτω wash
ὕδατι υδωρ water
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνωσιν αποθνησκω die
η or; than
ὅταν οταν when; once
προσπορεύωνται προσπορευομαι travel near; approach
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
λειτουργεῖν λειτουργεω employed; minister
καὶ και and; even
ἀναφέρειν αναφερω bring up; carry up
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
κυρίῳ κυριος lord; master
30:20
בְּ bᵊ בְּ in
בֹאָ֞ם vōʔˈām בוא come
אֶל־ ʔel- אֶל to
אֹ֧הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment
יִרְחֲצוּ־ yirḥᵃṣû- רחץ wash
מַ֖יִם mˌayim מַיִם water
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָמֻ֑תוּ yāmˈuṯû מות die
אֹ֣ו ʔˈô אֹו or
בְ vᵊ בְּ in
גִשְׁתָּ֤ם ḡištˈām נגשׁ approach
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
לְ lᵊ לְ to
שָׁרֵ֔ת šārˈēṯ שׁרת serve
לְ lᵊ לְ to
הַקְטִ֥יר haqṭˌîr קטר smoke
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:20. quando ingressuri sunt tabernaculum testimonii et quando accessuri ad altare ut offerant in eo thymiama Domino
When they are going into the tabernacle of the testimony, and when they are to come to the altar, to offer on it incense to the Lord,
30:20. when they enter the tabernacle of the testimony, and when they approach to the altar so as to offer incense to the Lord upon it,
30:20. When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:
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Adam Clarke: Commentary on the Bible - 1831
30:20: 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.
Albert Barnes: Notes on the Bible - 1834
30:20
That they die not - See Exo 28:35 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:20: die not: Exo 12:15; Lev 10:1-3, Lev 16:1, Lev 16:2; Sa1 6:19; Ch1 13:10; Psa 89:7; Act 5:5, Act 5:10; Heb 12:28, Heb 12:29
John Gill
30:20 When they go into the tabernacle of the congregation, they shall wash with water,.... The laver standing near the door of the tabernacle, they washed at it as soon as they entered; and no man, we are told (c), entered into the court before he washed, even though he was clean; though he had contracted no filthiness, and even though he had washed his hands and feet at home, he was obliged to do it when he went into the tabernacle, before he attempted to perform any service. This intimates to us the necessity as of pure hearts, so of pure hands, in order to compass the altar of God, to attend public worship, and particularly prayer, in which holy hands should be lifted up, Ti1 2:8,
that they die not: sin exposes to death, eternal death; that is the wages of it, and it is only the blood of Christ, and being washed in that, that can secure from it:
or when they come near to the altar to minister; to the altar of burnt offering to minister there, by laying on the wood and the pieces in order, and burning them on it, as follows:
to burn offering made by fire to the Lord; no man was fit for this service, or might be admitted to it, until he was washed; and it was usual among other nations to wash before they entered on religious service (d); even in the East Indies, the priests do not sacrifice to their idols before they wash in water that is about the temple (e); which seems to be a satanical imitation of this practice among the Jews.
(c) Misn. Yoma, c. 3. sect. 3. (d) Vid. Outram de Sacrificiis, l. 1. c. 6. sect. 14. (e) Vartoman. Navigat. l. 5. c. 23.
30:2130:21: զի մի՛ մեռանիցին։ Եւ եղիցի նոցա օրէն յաւիտենական. նմա՛ եւ որդւոց նորա յետ նորա[774]։[774] Այլք. Եւ ազգաց նորա յետ նորա։
21 թող լուանան իրենց ձեռքերն ու ոտքերը, որպէսզի չմեռնեն: Դա նրանց համար, նրա եւ նրանից յետոյ գալիք նրա յետնորդների համար յաւիտենական կարգ թող լինի»:
21 Այսպէս իրենց ձեռքերը ու ոտքերը լուան, որպէս զի չմեռնին։ Ասիկա իրենց յաւիտենական կանոն պիտի ըլլայ, թէ՛ իրեն եւ թէ՛ իր սերունդին՝ իրենց ազգերուն մէջ»։
Լուասցեն զձեռս եւ զոտս իւրեանց, զի մի՛ մեռանիցին. եւ եղիցի նոցա օրէն յաւիտենական, նմա եւ ազգաց նորա յետ նորա:

30:21: զի մի՛ մեռանիցին։ Եւ եղիցի նոցա օրէն յաւիտենական. նմա՛ եւ որդւոց նորա յետ նորա[774]։
[774] Այլք. Եւ ազգաց նորա յետ նորա։
21 թող լուանան իրենց ձեռքերն ու ոտքերը, որպէսզի չմեռնեն: Դա նրանց համար, նրա եւ նրանից յետոյ գալիք նրա յետնորդների համար յաւիտենական կարգ թող լինի»:
21 Այսպէս իրենց ձեռքերը ու ոտքերը լուան, որպէս զի չմեռնին։ Ասիկա իրենց յաւիտենական կանոն պիտի ըլլայ, թէ՛ իրեն եւ թէ՛ իր սերունդին՝ իրենց ազգերուն մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2121: пусть они омывают руки свои и ноги свои водою, чтобы им не умереть; и будет им это уставом вечным, ему и потомкам его в роды их.
30:21 νίψονται νιπτω wash τὰς ο the χεῖρας χειρ hand καὶ και and; even τοὺς ο the πόδας πους foot; pace ὕδατι υδωρ water ὅταν οταν when; once εἰσπορεύωνται εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony νίψονται νιπτω wash ὕδατι υδωρ water ἵνα ινα so; that μὴ μη not ἀποθάνωσιν αποθνησκω die καὶ και and; even ἔσται ειμι be αὐτοῖς αυτος he; him νόμιμον νομιμος eternal; of ages αὐτῷ αυτος he; him καὶ και and; even ταῖς ο the γενεαῖς γενεα generation αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him
30:21 וְ wᵊ וְ and רָחֲצ֛וּ rāḥᵃṣˈû רחץ wash יְדֵיהֶ֥ם yᵊḏêhˌem יָד hand וְ wᵊ וְ and רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָמֻ֑תוּ yāmˈuṯû מות die וְ wᵊ וְ and הָיְתָ֨ה hāyᵊṯˌā היה be לָהֶ֧ם lāhˈem לְ to חָק־ ḥoq- חֹק portion עֹולָ֛ם ʕôlˈām עֹולָם eternity לֹ֥ו lˌô לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֹ֖ו zarʕˌô זֶרַע seed לְ lᵊ לְ to דֹרֹתָֽם׃ פ ḏōrōṯˈām . f דֹּור generation
30:21. ne forte moriantur legitimum sempiternum erit ipsi et semini eius per successionesLest perhaps they die. It shall be an everlasting law to him, and to his seed by successions.
21. so they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.
30:21. otherwise, they may die. This shall be an everlasting law to him, and to his offspring, throughout their successions.”
30:21. So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, [even] to him and to his seed throughout their generations.
So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, [even] to him and to his seed throughout their generations:

21: пусть они омывают руки свои и ноги свои водою, чтобы им не умереть; и будет им это уставом вечным, ему и потомкам его в роды их.
30:21
νίψονται νιπτω wash
τὰς ο the
χεῖρας χειρ hand
καὶ και and; even
τοὺς ο the
πόδας πους foot; pace
ὕδατι υδωρ water
ὅταν οταν when; once
εἰσπορεύωνται εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
νίψονται νιπτω wash
ὕδατι υδωρ water
ἵνα ινα so; that
μὴ μη not
ἀποθάνωσιν αποθνησκω die
καὶ και and; even
ἔσται ειμι be
αὐτοῖς αυτος he; him
νόμιμον νομιμος eternal; of ages
αὐτῷ αυτος he; him
καὶ και and; even
ταῖς ο the
γενεαῖς γενεα generation
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτόν αυτος he; him
30:21
וְ wᵊ וְ and
רָחֲצ֛וּ rāḥᵃṣˈû רחץ wash
יְדֵיהֶ֥ם yᵊḏêhˌem יָד hand
וְ wᵊ וְ and
רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָמֻ֑תוּ yāmˈuṯû מות die
וְ wᵊ וְ and
הָיְתָ֨ה hāyᵊṯˌā היה be
לָהֶ֧ם lāhˈem לְ to
חָק־ ḥoq- חֹק portion
עֹולָ֛ם ʕôlˈām עֹולָם eternity
לֹ֥ו lˌô לְ to
וּ û וְ and
לְ lᵊ לְ to
זַרְעֹ֖ו zarʕˌô זֶרַע seed
לְ lᵊ לְ to
דֹרֹתָֽם׃ פ ḏōrōṯˈām . f דֹּור generation
30:21. ne forte moriantur legitimum sempiternum erit ipsi et semini eius per successiones
Lest perhaps they die. It shall be an everlasting law to him, and to his seed by successions.
30:21. otherwise, they may die. This shall be an everlasting law to him, and to his offspring, throughout their successions.”
30:21. So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, [even] to him and to his seed throughout their generations.
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Adam Clarke: Commentary on the Bible - 1831
30:21: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:21: a statute: Exo 28:43
Geneva 1599
30:21 So they shall wash their hands and their feet, that they die not: and it shall be a statute (l) for ever to them, [even] to him and to his seed throughout their generations.
(l) So long as the priesthood shall last.
John Gill
30:21 So they shall wash their hands and their feet, that they die not,.... By the immediate hand of God, who would so greatly resent such a neglect of his command; and by how much easier it was to perform it, by so much the more were they inexcusable, and to be treated with greater severity; and this is repeated, that they might carefully observe it, lest they perish:
and it shall be a statute for ever to them, even to him and to his seed, throughout their generations; to be observed by Aaron and his descendants in all ages, as long as their priesthood lasted, until the Messiah should come, and wash all his people, his priests, with his own blood, from all their sins, Rev_ 1:5.
30:2230:22: Խօսեցաւ Տէր ընդ Մովսիսի,
22 Տէրը խօսեց Մովսէսի հետ ու ասաց.
22 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

30:22: Խօսեցաւ Տէր ընդ Մովսիսի,
22 Տէրը խօսեց Մովսէսի հետ ու ասաց.
22 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
30:2222: И сказал Господь Моисею, говоря:
30:22 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
30:22 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
30:22. locutusque est Dominus ad MosenAnd the Lord spoke to Moses,
22. Moreover the LORD spake unto Moses, saying,
30:22. And the Lord spoke to Moses,
30:22. Moreover the LORD spake unto Moses, saying,
Moreover the LORD spake unto Moses, saying:

22: И сказал Господь Моисею, говоря:
30:22
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
30:22
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
30:22. locutusque est Dominus ad Mosen
And the Lord spoke to Moses,
30:22. And the Lord spoke to Moses,
30:22. Moreover the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Елей, назначенный для помазания скинии, ее принадлежностей, Аарона и его сыновей (ст. 26: и д.), был приготовлен Веселиилом). В его состав входила «самоточная смирна», т. е. смола миррового кустарника, сама собой выступающая каплями на разных местах ствола этого кустарника. Количество этой смолы обозначено словом: «пятьсот», без указания меры. Но как видно из замечания ст. 24: «по сиклю священному», мерой служил «священный сикль», 500: священных сиклей равняются почти 16: фунтам. Корица, т. е. кора с коричного дерева, встречающегося и теперь в Индии и на острове Цейлоне, должна быть взята в количестве 250: сиклей, т. е. восьми фунтов. Благовонный тростник, имеющий пахучие корни, был известен древним, как одно из самых благовонных веществ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Moreover the LORD spake unto Moses, saying, 23 Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, 24 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: 25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. 26 And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 27 And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28 And the altar of burnt offering with all his vessels, and the laver and his foot. 29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. 30 And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. 31 And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. 32 Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. 33 Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people. 34 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: 35 And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 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. 37 And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. 38 Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, v. 23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem--after the art of the apothecary (v. 25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, v. 26-30. It was to be continued throughout their generations, v. 31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (2 Kings i. 39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (1 Chron. ix. 30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (Cant. i. 3), and the good name of Christians better than precious ointment, Eccl. vii. 1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, v. 34, 35. 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. 3. Concerning both these preparations the same law is here given (v. 32, 33, 37, 38), 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 nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amos vi. 5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Matt. xxii. 5. That which is God's peculiar must not be used as a common thing.
Albert Barnes: Notes on the Bible - 1834
30:22: Compare Exo 37:29.
Carl Friedrich Keil and Franz Delitzsch
30:22
The Holy Anointing Oil. - This was to be prepared from the best perfumes ראשׁע בּשׂמים, where ראשׁע, caput, the principal or chief, is subordinate to בּשׂמים), viz., of four fragrant spices and olive-oil. The spices were, (1) liquid myrrh, as distinguished from the dry gum; - (2) קנּמן־בּשׂם, cinnamon of fragrance, the name having been introduced to the Semitic nations along with the thing itself, and then by the Phoenicians to the Greeks and Romans (κίνναμον, cinnamum): whether it came from Ceylon, the great mart of cinnamon, is very doubtful, as there is not word that can be discovered in the Indian dialects corresponding to cinnamon; - (3) cane of fragrance, the κάλαμος ἀρωματικός, calamus odoratus, of the Greek sand Romans, i.e., the scented calamus which is imported from India; - and (4) kiddah, probably cassia, and possibly the species called κιττώ in Dioscor. 1, 12, in which case קציעה (Ps 45:9) is either the generic name for cassia, or else refers to a different species. The proportion in which these spices were to be taken was 500 shekels or 14 1/2 lbs. of myrrh, half the quantity, i.e., 7 lbs, of cinnamon, and the same of calamus and cassia; in all, therefore, 21 lbs. of dry spices, which were to be mixed with one hin of oil (about 5 quarts) and 14 lbs. of liquid myrrh. These proportions preclude the supposition, that the spices were pulverized and mixed with the oil and myrrh in their natural condition, for the result in that case would have been a thick mess: they rather favour the statement of the Rabbins, that the dry spices were softened in water and boiled, to extract their essence, which was then mixed with oil and myrrh, and boiled again until all the watery part had evaporated. An artificial production of this kind is also indicated by the expressions מרקחת רקח "spice-work of spice-mixture," and רקח מעשׂה "labour (work) of the perfumer or ointment-maker."
John Gill
30:22 Moreover, the Lord spake unto Moses,.... Some little time afterwards, while he was yet with him on the mount:
saying; as follows.
30:2330:23: եւ ասէ. Եւ դու ա՛ռ քեզ խունկս անուշունս. ծաղիկ ընտիր զմըռնենեաց հինգ հարիւր սիկղ. եւ կինամոմոն զանոյշ, զկէս այնորիկ երկերիւր եւ յիսուն. եւ զխունկեղէգն զանոյշ երկերիւր եւ յիսուն[775]։ [775] Յօրինակին. Եւ երկերիւր եւ։
23 «Վերցրո՛ւ անուշահոտ համեմունքներ. զմռնենու[79] հինգ հարիւր սիկղ[80] ընտիր ծաղիկներ, դրա կէսի չափ՝ երկու հարիւր յիսուն սիկղ անուշաբոյր կինամոն, երկու հարիւր յիսուն սիկղ անուշաբոյր խնկեղէգ, [80] 79. Զմուռս արտադրող ծառ:">[79] հինգ հարիւր սիկղ
23 «Ա՛ռ քեզի պատուական համեմներ, զուտ զմուռս հինգ հարիւր սիկղ եւ անոր կէսին չափ՝ այսինքն երկու հարիւր յիսուն սիկղ անուշահոտ կինամոն ու երկու հարիւր յիսուն սիկղ անուշահոտ խնկեղէգն
Եւ դու ա՛ռ քեզ խունկս անուշունս, ծաղիկ ընտիր զմռնենեաց հինգ հարեւր սիկղ, եւ կինամոմոն զանոյշ զկէս այնորիկ` երկերիւր եւ յիսուն, եւ զխունկեղէգն զանոյշ` երկերիւր եւ յիսուն:

30:23: եւ ասէ. Եւ դու ա՛ռ քեզ խունկս անուշունս. ծաղիկ ընտիր զմըռնենեաց հինգ հարիւր սիկղ. եւ կինամոմոն զանոյշ, զկէս այնորիկ երկերիւր եւ յիսուն. եւ զխունկեղէգն զանոյշ երկերիւր եւ յիսուն[775]։
[775] Յօրինակին. Եւ երկերիւր եւ։
23 «Վերցրո՛ւ անուշահոտ համեմունքներ. զմռնենու[79] հինգ հարիւր սիկղ[80] ընտիր ծաղիկներ, դրա կէսի չափ՝ երկու հարիւր յիսուն սիկղ անուշաբոյր կինամոն, երկու հարիւր յիսուն սիկղ անուշաբոյր խնկեղէգ,
[80] 79. Զմուռս արտադրող ծառ:">[79] հինգ հարիւր սիկղ
23 «Ա՛ռ քեզի պատուական համեմներ, զուտ զմուռս հինգ հարիւր սիկղ եւ անոր կէսին չափ՝ այսինքն երկու հարիւր յիսուն սիկղ անուշահոտ կինամոն ու երկու հարիւր յիսուն սիկղ անուշահոտ խնկեղէգն
zohrab-1805▾ eastern-1994▾ western am▾
30:2323: возьми себе самых лучших благовонных веществ: смирны самоточной пятьсот [сиклей], корицы благовонной половину против того, двести пятьдесят, тростника благовонного двести пятьдесят,
30:23 καὶ και and; even σὺ συ you λαβὲ λαμβανω take; get ἡδύσματα ηδυσμα the ἄνθος ανθος flower σμύρνης σμυρνα.1 myrrh ἐκλεκτῆς εκλεκτος select; choice πεντακοσίους πεντακοσιοι five hundred σίκλους σικλος and; even κινναμώμου κινναμωμον cinnamon εὐώδους ευωδης the ἥμισυ ημισυς half τούτου ουτος this; he διακοσίους διακοσιοι two hundred πεντήκοντα πεντηκοντα fifty καὶ και and; even καλάμου καλαμος stalk; reed εὐώδους ευωδης two hundred πεντήκοντα πεντηκοντα fifty
30:23 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you קַח־ qaḥ- לקח take לְךָ֮ lᵊḵˈā לְ to בְּשָׂמִ֣ים bᵊśāmˈîm בֹּשֶׂם balsam-tree רֹאשׁ֒ rōš רֹאשׁ head מָר־ mor- מֹר myrrh דְּרֹור֙ dᵊrôr דְּרֹור drop חֲמֵ֣שׁ ḥᵃmˈēš חָמֵשׁ five מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and קִנְּמָן־ qinnᵊmon- קִנָּמֹון cinnamon בֶּ֥שֶׂם bˌeśem בֹּשֶׂם balsam-tree מַחֲצִיתֹ֖ו maḥᵃṣîṯˌô מַחֲצִית half חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five וּ û וְ and מָאתָ֑יִם māṯˈāyim מֵאָה hundred וּ û וְ and קְנֵה־ qᵊnē- קָנֶה reed בֹ֖שֶׂם vˌōśem בֹּשֶׂם balsam-tree חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five וּ û וְ and מָאתָֽיִם׃ māṯˈāyim מֵאָה hundred
30:23. dicens sume tibi aromata prima et zmyrnae electae quingentos siclos et cinnamomi medium id est ducentos quinquaginta calami similiter ducentos quinquagintaSaying: Take spices, of principal and chosen myrrh five hundred sicles, and of cinnamon half so much; that is, two hundred and fifty sicles, of calamus in like manner two hundred and fifty,
23. Take thou also unto thee the chief spices, of flowing myrrh five hundred , and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty,
30:23. saying: “Take for yourself aromatics: of the first and best myrrh, five hundred shekels, and of cinnamon half as much, that is, two hundred and fifty shekels; of sweet flag similarly two hundred and fifty,
30:23. Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels],
Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty:

23: возьми себе самых лучших благовонных веществ: смирны самоточной пятьсот [сиклей], корицы благовонной половину против того, двести пятьдесят, тростника благовонного двести пятьдесят,
30:23
καὶ και and; even
σὺ συ you
λαβὲ λαμβανω take; get
ἡδύσματα ηδυσμα the
ἄνθος ανθος flower
σμύρνης σμυρνα.1 myrrh
ἐκλεκτῆς εκλεκτος select; choice
πεντακοσίους πεντακοσιοι five hundred
σίκλους σικλος and; even
κινναμώμου κινναμωμον cinnamon
εὐώδους ευωδης the
ἥμισυ ημισυς half
τούτου ουτος this; he
διακοσίους διακοσιοι two hundred
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
καλάμου καλαμος stalk; reed
εὐώδους ευωδης two hundred
πεντήκοντα πεντηκοντα fifty
30:23
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
קַח־ qaḥ- לקח take
לְךָ֮ lᵊḵˈā לְ to
בְּשָׂמִ֣ים bᵊśāmˈîm בֹּשֶׂם balsam-tree
רֹאשׁ֒ rōš רֹאשׁ head
מָר־ mor- מֹר myrrh
דְּרֹור֙ dᵊrôr דְּרֹור drop
חֲמֵ֣שׁ ḥᵃmˈēš חָמֵשׁ five
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
וְ wᵊ וְ and
קִנְּמָן־ qinnᵊmon- קִנָּמֹון cinnamon
בֶּ֥שֶׂם bˌeśem בֹּשֶׂם balsam-tree
מַחֲצִיתֹ֖ו maḥᵃṣîṯˌô מַחֲצִית half
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
וּ û וְ and
מָאתָ֑יִם māṯˈāyim מֵאָה hundred
וּ û וְ and
קְנֵה־ qᵊnē- קָנֶה reed
בֹ֖שֶׂם vˌōśem בֹּשֶׂם balsam-tree
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
וּ û וְ and
מָאתָֽיִם׃ māṯˈāyim מֵאָה hundred
30:23. dicens sume tibi aromata prima et zmyrnae electae quingentos siclos et cinnamomi medium id est ducentos quinquaginta calami similiter ducentos quinquaginta
Saying: Take spices, of principal and chosen myrrh five hundred sicles, and of cinnamon half so much; that is, two hundred and fifty sicles, of calamus in like manner two hundred and fifty,
30:23. saying: “Take for yourself aromatics: of the first and best myrrh, five hundred shekels, and of cinnamon half as much, that is, two hundred and fifty shekels; of sweet flag similarly two hundred and fifty,
30:23. Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels],
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Adam Clarke: Commentary on the Bible - 1831
30:23: 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.
Albert Barnes: Notes on the Bible - 1834
30:23
Principal spices - i. e. the best spices.
Pure myrrh - Is a gum which comes from the stem of a low, thorny, ragged tree, that grows in Arabia Felix and Eastern Africa, called by botanists Balsamodendron myrrha. The word here rendered pure, is literally, "freely flowing", an epithet which is explained by the fact that the best myrrh is said to exude spontaneously from the bark, while that of inferior quality oozes out in greater quantity from incisions made in the bark.
Five hundred shekels - Probably rather more than 15 1/4 lbs. See Exo 38:24.
Cinnamon - is obtained from a tree allied to the laurel that grows in Ceylon (Sri Lanka) and other islands of the Indian Ocean, known in Botany as the Cinnamomum zeylanicum. It is the inner rind of the tree dried in the sun. It was imported from India in very early times by the people of Ophir, and brought with other spices from the south part of Arabia by the trading caravans that visited Egypt and Syria. The mention of these spices in Exodus may be taken as the earliest notice we have connected with commerce with the remote East.
Two hundred and fifty shekels - about 7 lbs. 14 oz.
Sweet calamus - The fragrant cane (or rush) was probably what is now known in India as the Lemon Grass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:23: thee principal: Exo 37:29; Psa 45:8; Pro 7:17; Sol 1:3, Sol 1:13, Sol 4:14; Jer 6:20; Eze 27:19, Eze 27:22
pure myrrh: Myrrh is a white gum, issuing from the trunk and larger branches of a thorny tree resembling the acacia, growing in Arabia, Egypt, and Abyssinia. Its taste is extremely bitter; but its smell, though strong, is agreeable; and it entered into the composition of the most costly ointments among the ancients. The epithet deror, rendered pure, properly denotes fluid, from the Arabic darra, to flow; by which is meant the finest and most excellent kind, called stacte, which issues of itself from the bark without incision.
cinnamon: Kinnamon bosem, odoriferous or spicy cinnamon, is the bark of the canella, a small tree of the size of a willow growing in the island of Ceylon.
sweet calamus: Kenaih bosem, calamus aromaticus, or odoriferous cane, is a reed growing in Egypt, Syria, and India, about two feet in height, bearing from the root a knotted stalk, quite round, containing in its cavity a soft white pith. It is said to scent the air while growing; and when cut down, dried, and powdered, makes an ingredient in the richest perfumes.
Geneva 1599
30:23 Take thou also unto thee principal spices, of pure myrrh five hundred (m) [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet (n) calamus two hundred and fifty [shekels],
(m) Weighing so much.
(n) It is a type of reed with a very sweet savour within, and it is used in powders and odours.
John Gill
30:23 Take thou also unto thee principal spices,.... To make the anointing oil with, and are as follow:
of pure myrrh five hundred shekels; it is strange that Saadiah, and so Maimonides (f), should take this for musk, which comes from a beast, and is confuted by Aben Ezra from Song 5:1 from whence it plainly appears to be what comes from a tree; and the word "mor", here used, gives the tree the name of myrrh almost in all languages. And it is justly mentioned first among the chief of spices; since, as Pliny (g) says, none is preferred unto the stacte or liquor that flows from it, that which is pure myrrh, unmixed, unadulterated; or "myrrh of freedom" (h), which flows freely, either of itself, or, when cut, which is the best; and this was fitly used as a principal ingredient in the anointing oil, since oil was made out of it itself, called oil of myrrh, Esther 2:12 and as a shekel is generally supposed to weigh half an ounce, the quantity of this to be taken was two hundred and fifty ounces:
and of sweet cinnamon half so much, even two hundred and fifty shekels; or one hundred twenty five ounces: it is here called sweet cinnamon, to distinguish it from that which was not sweet; so Jarchi observes,"there is one sort that has a good smell and taste, another that has not, but is as wood (common wood), therefore it was necessary to say sweet cinnamon.''So Pliny (i) speaks of two sorts of it, one whiter, and another blacker; sometimes the white is preferred, and sometimes the black is commended. The cinnamon tree grows in great plenty in the island of Zeilon in India (Ceylon or called Srilanka today, Editor), as Vartomanus (k) relates, who says it is not much unlike a bay tree, especially the leaves; it beareth berries as does the bay tree, but less and white; it is doubtless no other than the bark of a tree, and gathered in this manner; every third year they cut the branches of the tree--when it is first gathered it is not yet so sweet, but a month after, when it waxeth dry; and with this Pliny (l) agrees, who says it is not odorous while it is green. Pancirollus (m) reckons cinnamon among the things that are lost; and says, that we have no knowledge of the true cinnamon; and reports from Galen, that in his time it was so scarce, that it was rarely found but in the cabinets of emperors. Pliny (n) makes mention of it, as used in ointments:
and of sweet calamus two hundred and fifty shekels; or one hundred and twenty five ounces; and this is called sweet, because there is a calamus that is not sweet, as Jarchi; this is the same with the sweet cane from a far country, Jer 6:20 from India, as is generally thought; but rather perhaps from Sheba, or some part of Arabia; it must be nearer at hand than India, from whence the Israelites had these spices; and Moses is bid to take them, as if they were near indeed; and Pliny speaks of myrrh, and of sweet calamus, as growing in many places of Arabia, and of cinnamon in Syria (o); and Dionysius Periegetes (p) mentions calamus along with frankincense, myrrh, and cassia, and calls it sweet smelling calamus; and so Strabo (q) speaks of cassia and cinnamon as in Arabia Felix; and Diodorus Siculus (r) makes mention of all these in Arabia, and of cassia that follows.
(f) Cele Hamikdash, c. 1. sect. 3. (g) Nat. Hist. l. 12, 15. (h) "myrrhae libertatis", Montanus, Vatablus; "myrrhae sponte fluentis", Tigurine version. (i) Ibid. c. 19. (k) Navigat. l. 6. c. 4. (l) Ut supra. (Nat. Hist. l. 12, 15.) (m) Rer. Memorab. sive Deperd. par. 1. tit. 9. p. 28. (n) Ib. l. 15. c. 7. (o) Nat. Hist. l. 12. c. 15, 22, 28. (p) Orb. Descript. l. 937. (q) Geograph. l. 16. p. 538. (r) Bibliothec. l. 2. p. 132.
John Wesley
30:23 Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, Ex 30:31. Solomon was anointed with it, 3Kings 1:39, and some other of the kings, and all the high priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1Chron 9:30. Yet all agree that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence over - ruling that want as a presage of the better unction of the Holy Ghost in gospel - times, the variety of whose gifts was typified by these sweet ingredients.
Robert Jamieson, A. R. Fausset and David Brown
30:23 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.
30:2430:24: եւ հիրիկ հինգ հարիւր սիկղ ըստ սրբութեանն. եւ եւղ ձիթենեաց հիմենեաւ միով[776]։ [776] Օրինակ մի. ՚Ի ձիթենեաց դորակաւ միով։
24 հինգ հարիւր սիկղ սրբարանի հիրիկ եւ ձիթապտղի շուրջ վեց լիտր ձէթ:
24 Եւ հինգ հարիւր սիկղ կասիա՝ սրբարանին սիկղին համեմատ ու մէկ հիմէն ձէթ
եւ հիրիկ հինգ հարեւր սիկղ ըստ սրբութեանն, եւ եւղ ի ձիթենեաց հիմենաւ միով:

30:24: եւ հիրիկ հինգ հարիւր սիկղ ըստ սրբութեանն. եւ եւղ ձիթենեաց հիմենեաւ միով[776]։
[776] Օրինակ մի. ՚Ի ձիթենեաց դորակաւ միով։
24 հինգ հարիւր սիկղ սրբարանի հիրիկ եւ ձիթապտղի շուրջ վեց լիտր ձէթ:
24 Եւ հինգ հարիւր սիկղ կասիա՝ սրբարանին սիկղին համեմատ ու մէկ հիմէն ձէթ
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30:2424: касии пятьсот [сиклей], по сиклю священному, и масла оливкового гин;
30:24 καὶ και and; even ἴρεως ιρις rainbow πεντακοσίους πεντακοσιοι five hundred σίκλους σικλος the ἁγίου αγιος holy καὶ και and; even ἔλαιον ελαιον oil ἐξ εκ from; out of ἐλαίων ελαιον oil ιν ιν Egyptian and Jewish liquid measure; hin
30:24 וְ wᵊ וְ and קִדָּ֕ה qiddˈā קִדָּה cassia-bud חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred בְּ bᵊ בְּ in שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and שֶׁ֥מֶן šˌemen שֶׁמֶן oil זַ֖יִת zˌayiṯ זַיִת olive הִֽין׃ hˈîn הִין hin
30:24. cassiae autem quingentos siclos in pondere sanctuarii olei de olivetis mensuram hinAnd of cassia five hundred sicles by the weight of the sanctuary, of oil of olives the measure hin:
24. and of cassia five hundred, after the shekel of the sanctuary, and of olive oil an hin:
30:24. but of cassia, five hundred shekels by the weight of the sanctuary, and of the oil of olives the measure of a hin.
30:24. And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive an hin:
And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive an hin:

24: касии пятьсот [сиклей], по сиклю священному, и масла оливкового гин;
30:24
καὶ και and; even
ἴρεως ιρις rainbow
πεντακοσίους πεντακοσιοι five hundred
σίκλους σικλος the
ἁγίου αγιος holy
καὶ και and; even
ἔλαιον ελαιον oil
ἐξ εκ from; out of
ἐλαίων ελαιον oil
ιν ιν Egyptian and Jewish liquid measure; hin
30:24
וְ wᵊ וְ and
קִדָּ֕ה qiddˈā קִדָּה cassia-bud
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
בְּ bᵊ בְּ in
שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
שֶׁ֥מֶן šˌemen שֶׁמֶן oil
זַ֖יִת zˌayiṯ זַיִת olive
הִֽין׃ hˈîn הִין hin
30:24. cassiae autem quingentos siclos in pondere sanctuarii olei de olivetis mensuram hin
And of cassia five hundred sicles by the weight of the sanctuary, of oil of olives the measure hin:
30:24. but of cassia, five hundred shekels by the weight of the sanctuary, and of the oil of olives the measure of a hin.
30:24. And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive an hin:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Кассия — ароматическая кора от дерева «laurus cassia». Гин равнялся четвертой с небольшим доле ведра.
Albert Barnes: Notes on the Bible - 1834
30:24
Cassia - is the inner bark of an Indian tree (Cinnamomum cassia), which differs from that which produces cinnamon in the shape of its leaves and some other particulars. It was probably in ancient times, as it is at present, by far less costly than cinnamon, and it may have been on this account that it was used in double quantity.
An hin - Probably about six pints. See Lev 19:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:24: cassia: Psa 45:8
the shekel: Num 3:47; Eze 45:12
hin: Exo 29:40; Lev 19:36; Num 15:5
John Gill
30:24 And of cassia five hundred shekels,.... Or two hundred and fifty ounces:
after the shekel of the sanctuary; according to the standard weight kept there. This "cassia" was not the "cassia solutiva", which is of a purgative nature, and now in use in physic, but the "cassia odorata", or the sweet smelling "cassia": which, Pancirollus (s) says, some take to be the nard, out of which a most sweet oil is pressed; and Servius (t) says, that cassia is an herb of a most sweet smell. Pliny (u) speaks of it along with cinnamon; and Galen says, when cinnamon was wanting, it was usual to put in its stead a double quantity of cassia (w); Leo Africanus speaks of trees in Africa bearing cassia, and which chiefly grew in Egypt (x):
and of oil olive an hin; containing twelve logs: according to Godwin (y), it was of our measure three quarts; but, as Bishop Cumberland has more exactly calculated it, it held a wine gallon, a quart, and a little more: this was the purest and best of oil, and most fit and proper to be a part of this holy anointing oil.
(s) Ut supra, (Rer. Memorab. sive Deperd. par. 1.) tit. 11. p. 30. (t) In Virgil. Bucol. Eclog. 2. (u) Ut supra, (Nat. Hist. l. 12.) c. 19. (w) Apud Dalechamp in Plin. ib. (x) Descriptio Africae, l. 9. p. 752. (y) Moses & Aaron, l. 6. c. 9.
Robert Jamieson, A. R. Fausset and David Brown
30:24 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.
30:2530:25: Եւ արասցես զայն եւղ յօծումն սրբութեան. եւղ եփեալ ըստ արուեստի իւղագործաց. եւղ յօծումն սրբութեան լինիցի։
25 Դրանցից կը պատրաստես սուրբ օծութեան համար իւղ այնպէս, ինչպէս վարպետ իւղագործները ձէթ են պատրաստում: Այն սուրբ օծութեան համար իւղ թող լինի:
25 Եւ սուրբ օծման իւղ պիտի ընես զայն՝ իւղագործի արհեստով բաղադրուած։ Անիկա սուրբ օծման իւղ պիտի ըլլայ։
Եւ արասցես զայն եւղ յօծումն սրբութեան, եւղ եփեալ ըստ արուեստի իւղագործաց, եւղ յօծումն սրբութեան լինիցի:

30:25: Եւ արասցես զայն եւղ յօծումն սրբութեան. եւղ եփեալ ըստ արուեստի իւղագործաց. եւղ յօծումն սրբութեան լինիցի։
25 Դրանցից կը պատրաստես սուրբ օծութեան համար իւղ այնպէս, ինչպէս վարպետ իւղագործները ձէթ են պատրաստում: Այն սուրբ օծութեան համար իւղ թող լինի:
25 Եւ սուրբ օծման իւղ պիտի ընես զայն՝ իւղագործի արհեստով բաղադրուած։ Անիկա սուրբ օծման իւղ պիտի ըլլայ։
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30:2525: и сделай из сего миро для священного помазания, масть составную, искусством составляющего масти: это будет миро для священного помазания;
30:25 καὶ και and; even ποιήσεις ποιεω do; make αὐτὸ αυτος he; him ἔλαιον ελαιον oil χρῖσμα χρισμα unguent; anointing ἅγιον αγιος holy μύρον μυρον ointment; perfume μυρεψικὸν μυρεψικος craft μυρεψοῦ μυρεψος oil χρῖσμα χρισμα unguent; anointing ἅγιον αγιος holy ἔσται ειμι be
30:25 וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make אֹתֹ֗ו ʔōṯˈô אֵת [object marker] שֶׁ֚מֶן ˈšemen שֶׁמֶן oil מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness רֹ֥קַח rˌōqaḥ רֹקַח spice מִרְקַ֖חַת mirqˌaḥaṯ מִרְקַחַת ointment mixture מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed רֹקֵ֑חַ rōqˈēₐḥ רקח mix שֶׁ֥מֶן šˌemen שֶׁמֶן oil מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness יִהְיֶֽה׃ yihyˈeh היה be
30:25. faciesque unctionis oleum sanctum unguentum conpositum opere unguentariiAnd thou shalt make the holy oil of unction, an ointment compounded after the art of the perfumer,
25. and thou shalt make it an holy anointing oil, a perfume compounded after the art of the perfumer: it shall be an holy anointing oil.
30:25. And you shall make the holy oil of unction, an ointment composed with the skills of a perfumer,
30:25. And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil:

25: и сделай из сего миро для священного помазания, масть составную, искусством составляющего масти: это будет миро для священного помазания;
30:25
καὶ και and; even
ποιήσεις ποιεω do; make
αὐτὸ αυτος he; him
ἔλαιον ελαιον oil
χρῖσμα χρισμα unguent; anointing
ἅγιον αγιος holy
μύρον μυρον ointment; perfume
μυρεψικὸν μυρεψικος craft
μυρεψοῦ μυρεψος oil
χρῖσμα χρισμα unguent; anointing
ἅγιον αγιος holy
ἔσται ειμι be
30:25
וְ wᵊ וְ and
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
שֶׁ֚מֶן ˈšemen שֶׁמֶן oil
מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment
קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness
רֹ֥קַח rˌōqaḥ רֹקַח spice
מִרְקַ֖חַת mirqˌaḥaṯ מִרְקַחַת ointment mixture
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
רֹקֵ֑חַ rōqˈēₐḥ רקח mix
שֶׁ֥מֶן šˌemen שֶׁמֶן oil
מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יִהְיֶֽה׃ yihyˈeh היה be
30:25. faciesque unctionis oleum sanctum unguentum conpositum opere unguentarii
And thou shalt make the holy oil of unction, an ointment compounded after the art of the perfumer,
30:25. And you shall make the holy oil of unction, an ointment composed with the skills of a perfumer,
30:25. And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: В чем состоял способ приготовления мира, в особом ли изготовлении каждого из благовонных веществ до соединения его с остальными, или же в особом приготовлении всей смеси, в точности неизвестно.
Adam Clarke: Commentary on the Bible - 1831
30:25: After the art of the apothecary - The original, רקח rokeach, signifies a compounder or confectioner; any person who compounds drugs, aromatics, etc.
Albert Barnes: Notes on the Bible - 1834
30:25
An oil of holy ointment - Rather, a holy anointing oil.
After the art of the apothecary - According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel Exo 37:29, and the care of preserving it to Eleazar, the son of Aaron Num 4:16. In a later age, it was prepared by the sons of the priests Ch1 9:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:25: apothecary: or, perfumer, Ch1 9:30
an holy: Exo 37:29; Num 35:25; Psa 89:20, Psa 133:2; Heb 1:9
John Gill
30:25 And thou shalt make it an oil of holy ointment,.... All the above spices and oil being put together, an ointment was to be made out of them, not thick, as ointments usually are, but a liquid to be poured, and therefore called an "oil of ointment", and "holy", because devoted only to sacred uses:
an ointment compound after the art of the apothecary: or confectioner; the spices bruised, and pounded, and mixed together, and boiled or distilled, and so an oil or ointment extracted from them:
Tit shall be an holy anointing oil; for the uses next mentioned: it signified the Holy Spirit of God, and his graces, that oil of gladness with which Christ and his people are anointed; and is that anointing which teacheth all things, see Ps 45:7 1Jn 2:20 comparable to these several spices, and oil olive, for their sweet smell, cheering and reviving nature, and supplying quality, and for their valuableness and preciousness, and of which there was a certain weight and measure; for though Christ received this unction without measure, yet there is a certain measure of grace and gifts bestowed upon his people, and by which they are made holy and fit for their master's use.
30:2630:26: Եւ օծցե՛ս ՚ի նմանէ զխորանն վկայութեան, եւ զտապանակ վկայութեանն.
26 Դրանով կ’օծես վկայութեան խորանը, վկայութեան տապանակը,
26 Անով պիտի օծես վկայութեան խորանը ու վկայութեան տապանակը
Եւ օծցես ի նմանէ զխորան վկայութեանն եւ զտապանակ վկայութեանն:

30:26: Եւ օծցե՛ս ՚ի նմանէ զխորանն վկայութեան, եւ զտապանակ վկայութեանն.
26 Դրանով կ’օծես վկայութեան խորանը, վկայութեան տապանակը,
26 Անով պիտի օծես վկայութեան խորանը ու վկայութեան տապանակը
zohrab-1805▾ eastern-1994▾ western am▾
30:2626: и помажь им скинию собрания и ковчег откровения,
30:26 καὶ και and; even χρίσεις χριω anoint ἐξ εκ from; out of αὐτοῦ αυτος he; him τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
30:26 וּ û וְ and מָשַׁחְתָּ֥ māšaḥtˌā משׁח smear בֹ֖ו vˌô בְּ in אֶת־ ʔeṯ- אֵת [object marker] אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the עֵדֻֽת׃ ʕēḏˈuṯ עֵדוּת reminder
30:26. et ungues ex eo tabernaculum testimonii et arcam testamentiAnd therewith thou shalt anoint the tabernacle of the testimony, and the ark of the testament,
26. And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,
30:26. and with it you shall anoint the tabernacle of the testimony, and the ark of the testament,
30:26. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,
And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony:

26: и помажь им скинию собрания и ковчег откровения,
30:26
καὶ και and; even
χρίσεις χριω anoint
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
30:26
וּ û וְ and
מָשַׁחְתָּ֥ māšaḥtˌā משׁח smear
בֹ֖ו vˌô בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
עֵדֻֽת׃ ʕēḏˈuṯ עֵדוּת reminder
30:26. et ungues ex eo tabernaculum testimonii et arcam testamenti
And therewith thou shalt anoint the tabernacle of the testimony, and the ark of the testament,
26. And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,
30:26. and with it you shall anoint the tabernacle of the testimony, and the ark of the testament,
30:26. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-29: Помазание миром перечисленных в предшествующих стихах предметов выделяло их из круга обычных житейских вещей. Оно служило видимым знаком осуществления Божия изволения о сообщении помазанным предметам такого значения и такой силы, которых сами по себе они не могли иметь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:26: Exo 40:9-15; Lev 8:10-12; Num 7:1, Num 7:10; Isa 61:1; Act 10:38; Co2 1:21, Co2 1:22; Jo1 2:20, Jo1 2:27
Carl Friedrich Keil and Franz Delitzsch
30:26
(see at Lev 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. Ex 30:32), and forbade for all time, on pain of death (Ex 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 (Ex 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 (Ex 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 Gen 17:14.
Geneva 1599
30:26 And thou shalt anoint the (o) tabernacle of the congregation therewith, and the ark of the testimony,
(o) All things which belong to the tabernacle.
John Gill
30:26 And thou shall anoint the tabernacle of the congregation therewith,.... It cannot be thought the whole of it should be anointed all over, but only a part of it for the whole; and this was either typical of the human nature of Christ, the true tabernacle God pitched, and not man, and which was anointed with the Holy Ghost; or of the church and people of God, who are an holy tabernacle or temple of the Lord, and who receive the unction from the Holy One:
and the ark of the testimony; the chest where the law was, and stood in the most holy place of the tabernacle; and was a type of the Messiah, the anointed One, in whose heart the law was, and who is the fulfilling end of it for righteousness.
30:2730:27: եւ զսեղանն եւ զամենայն զկահ նորա։ եւ զաշտանակ եւ զամենայն զկահ նորա. եւ զսեղանն խնկոց.
27 զոհասեղանն ու նրա ամբողջ սպասքը, աշտանակն ու նրա ամբողջ սպասքը, խնկարկութեան սեղանը,
27 Եւ սեղանը ու անոր բոլոր անօթները եւ աշտանակը ու անոր գործիքները եւ խունկին սեղանը։
եւ զսեղանն եւ զամենայն զկահ նորա, եւ զաշտանակն եւ զամենայն զկահ նորա, եւ զսեղան խնկոցն:

30:27: եւ զսեղանն եւ զամենայն զկահ նորա։ եւ զաշտանակ եւ զամենայն զկահ նորա. եւ զսեղանն խնկոց.
27 զոհասեղանն ու նրա ամբողջ սպասքը, աշտանակն ու նրա ամբողջ սպասքը, խնկարկութեան սեղանը,
27 Եւ սեղանը ու անոր բոլոր անօթները եւ աշտանակը ու անոր գործիքները եւ խունկին սեղանը։
zohrab-1805▾ eastern-1994▾ western am▾
30:2727: и стол и все принадлежности его, и светильник и все принадлежности его, и жертвенник курения,
30:27 καὶ και and; even τὴν ο the λυχνίαν λυχνια lamp stand καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the θυμιάματος θυμιαμα incense
30:27 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָן֙ ššulḥˌān שֻׁלְחָן table וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלָ֔יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּנֹרָ֖ה mmᵊnōrˌā מְנֹורָה lamp stand וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֵּלֶ֑יהָ kēlˈeʸhā כְּלִי tool וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הַ ha הַ the קְּטֹֽרֶת׃ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
30:27. mensamque cum vasis suis candelabrum et utensilia eius altaria thymiamatisAnd the table with the vessels thereof, the candlestick and furniture thereof, the altars of incense,
27. and the table and all the vessels thereof, and the candlestick and the vessels thereof, and the altar of incense,
30:27. and the table with its vessels, and the lampstand and it utensils, the altars of incense
30:27. And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,
And the table and all his vessels, and the candlestick and his vessels, and the altar of incense:

27: и стол и все принадлежности его, и светильник и все принадлежности его, и жертвенник курения,
30:27
καὶ και and; even
τὴν ο the
λυχνίαν λυχνια lamp stand
καὶ και and; even
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
αὐτῆς αυτος he; him
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
θυμιάματος θυμιαμα incense
30:27
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֻּׁלְחָן֙ ššulḥˌān שֻׁלְחָן table
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כֵּלָ֔יו kēlˈāʸw כְּלִי tool
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּנֹרָ֖ה mmᵊnōrˌā מְנֹורָה lamp stand
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כֵּלֶ֑יהָ kēlˈeʸhā כְּלִי tool
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar
הַ ha הַ the
קְּטֹֽרֶת׃ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
30:27. mensamque cum vasis suis candelabrum et utensilia eius altaria thymiamatis
And the table with the vessels thereof, the candlestick and furniture thereof, the altars of incense,
30:27. and the table with its vessels, and the lampstand and it utensils, the altars of incense
30:27. And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
30:27 And the table, and all his vessels,.... The shewbread table, with all things appertaining to it, rings, staves, dishes, spoons, bowls, &c. all were anointed; which had respect to Christ, and the communion of his people with him, feeding on him, that food which endures for ever, whom God the Father has sealed and sanctified:
and the candlestick and his vessels; an emblem of the church, and of the light of the word held forth in it, which being accompanied with the grace of the Spirit of God, is the savour of life unto life:
and the altar of incense; on which the odours, the prayers of the saints, come up before God through the mediation of Christ.
30:2830:28: եւ զսեղանն ողջակիզաց, եւ զամենայն զկահ նորա. եւ զաւազանն, եւ զյատակս նորա[777]։ [777] ՚Ի լուս՛՛. Եւ զամենայն զկահ նոցա։
28 ողջակէզների սեղանն ու նրա ամբողջ սպասքը, աւազանն ու նրա պատուանդանը:
28 Ողջակէզին սեղանը իր բոլոր գործիքներով եւ աւազանը ու անոր խարիսխը։
եւ զսեղան ողջակիզացն եւ զամենայն զկահ նորա, եւ զաւազանն եւ [507]զյատակս նորա:

30:28: եւ զսեղանն ողջակիզաց, եւ զամենայն զկահ նորա. եւ զաւազանն, եւ զյատակս նորա[777]։
[777] ՚Ի լուս՛՛. Եւ զամենայն զկահ նոցա։
28 ողջակէզների սեղանն ու նրա ամբողջ սպասքը, աւազանն ու նրա պատուանդանը:
28 Ողջակէզին սեղանը իր բոլոր գործիքներով եւ աւազանը ու անոր խարիսխը։
zohrab-1805▾ eastern-1994▾ western am▾
30:2828: и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его;
30:28 καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar τῶν ο the ὁλοκαυτωμάτων ολοκαυτωμα whole offering καὶ και and; even πάντα πας all; every αὐτοῦ αυτος he; him τὰ ο the σκεύη σκευος vessel; jar καὶ και and; even τὴν ο the τράπεζαν τραπεζα table; bank καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῆς αυτος he; him καὶ και and; even τὸν ο the λουτῆρα λουτηρ and; even τὴν ο the βάσιν βασις sole of the foot αὐτοῦ αυτος he; him
30:28 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הָ hā הַ the עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלָ֑יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּיֹּ֖ר kkiyyˌōr כִּיֹּור basin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּנֹּֽו׃ kannˈô כֵּן base
30:28. et holocausti et universam supellectilem quae ad cultum eorum pertinentAnd of holocaust, and all the furniture that belongeth to the service of them.
28. and the altar of burnt offering with all the vessels thereof, and the laver and the base thereof.
30:28. and of holocaust, and all the items that pertain to their rituals.
30:28. And the altar of burnt offering with all his vessels, and the laver and his foot.
And the altar of burnt offering with all his vessels, and the laver and his foot:

28: и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его;
30:28
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τῶν ο the
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
καὶ και and; even
πάντα πας all; every
αὐτοῦ αυτος he; him
τὰ ο the
σκεύη σκευος vessel; jar
καὶ και and; even
τὴν ο the
τράπεζαν τραπεζα table; bank
καὶ και and; even
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
αὐτῆς αυτος he; him
καὶ και and; even
τὸν ο the
λουτῆρα λουτηρ and; even
τὴν ο the
βάσιν βασις sole of the foot
αὐτοῦ αυτος he; him
30:28
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar
הָ הַ the
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כֵּלָ֑יו kēlˈāʸw כְּלִי tool
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כִּיֹּ֖ר kkiyyˌōr כִּיֹּור basin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כַּנֹּֽו׃ kannˈô כֵּן base
30:28. et holocausti et universam supellectilem quae ad cultum eorum pertinent
And of holocaust, and all the furniture that belongeth to the service of them.
30:28. and of holocaust, and all the items that pertain to their rituals.
30:28. And the altar of burnt offering with all his vessels, and the laver and his foot.
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John Gill
30:28 And the altar of burnt offering, with all its vessels,.... Pans, shovels, basins, &c. and this altar particularly was sprinkled with it seven times, Lev 8:10,
and the laver, and his foot; the laver of brass for the priests to wash their hands and feet in, and the foot or base of it on which it stood, see Ex 30:18.
30:2930:29: Եւ սրբեսցե՛ս զնոսա. եւ եղիցի սրբութիւն սրբութեանց. ամենայն որ մերձենայցէ ՚ի նոսա՝ սրբեսցի՛։
29 Կը սրբագործես դրանք, եւ դրանք կը լինեն սրբութիւնների սրբութիւն: Ամէն ոք, որ դիպչի դրան, կը մաքրուի:
29 Պիտի սրբես զանոնք, որպէս զի ամենասուրբ ըլլան։ Ինչ որ անոնց դպչի՝ սուրբ պիտի ըլլայ։
Եւ սրբեսցես զնոսա, եւ եղիցի սրբութիւն սրբութեանց. ամենայն որ մերձենայցէ ի նոսա` սրբեսցի:

30:29: Եւ սրբեսցե՛ս զնոսա. եւ եղիցի սրբութիւն սրբութեանց. ամենայն որ մերձենայցէ ՚ի նոսա՝ սրբեսցի՛։
29 Կը սրբագործես դրանք, եւ դրանք կը լինեն սրբութիւնների սրբութիւն: Ամէն ոք, որ դիպչի դրան, կը մաքրուի:
29 Պիտի սրբես զանոնք, որպէս զի ամենասուրբ ըլլան։ Ինչ որ անոնց դպչի՝ սուրբ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2929: и освяти их, и будет святыня великая: все, прикасающееся к ним, освятится;
30:29 καὶ και and; even ἁγιάσεις αγιαζω hallow αὐτά αυτος he; him καὶ και and; even ἔσται ειμι be ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch αὐτῶν αυτος he; him ἁγιασθήσεται αγιαζω hallow
30:29 וְ wᵊ וְ and קִדַּשְׁתָּ֣ qiddaštˈā קדשׁ be holy אֹתָ֔ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and הָי֖וּ hāyˌû היה be קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֑ים qˈoḏāšˈîm קֹדֶשׁ holiness כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בָּהֶ֖ם bāhˌem בְּ in יִקְדָּֽשׁ׃ yiqdˈāš קדשׁ be holy
30:29. sanctificabisque omnia et erunt sancta sanctorum qui tetigerit ea sanctificabiturAnd thou shalt sanctify all, and they shall be most holy: he that shall touch them shall be sanctified.
29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
30:29. And you shall sanctify everything, and they shall be the Holy of holies. He who will touch them must be sanctified.
30:29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy:

29: и освяти их, и будет святыня великая: все, прикасающееся к ним, освятится;
30:29
καὶ και and; even
ἁγιάσεις αγιαζω hallow
αὐτά αυτος he; him
καὶ και and; even
ἔσται ειμι be
ἅγια αγιος holy
τῶν ο the
ἁγίων αγιος holy
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
αὐτῶν αυτος he; him
ἁγιασθήσεται αγιαζω hallow
30:29
וְ wᵊ וְ and
קִדַּשְׁתָּ֣ qiddaštˈā קדשׁ be holy
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
הָי֖וּ hāyˌû היה be
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֑ים qˈoḏāšˈîm קֹדֶשׁ holiness
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בָּהֶ֖ם bāhˌem בְּ in
יִקְדָּֽשׁ׃ yiqdˈāš קדשׁ be holy
30:29. sanctificabisque omnia et erunt sancta sanctorum qui tetigerit ea sanctificabitur
And thou shalt sanctify all, and they shall be most holy: he that shall touch them shall be sanctified.
30:29. And you shall sanctify everything, and they shall be the Holy of holies. He who will touch them must be sanctified.
30:29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:29: whatsoever: Exo 29:37; Lev 6:18; Mat 23:17, Mat 23:19
John Gill
30:29 And thou shalt sanctify them, that they may be most holy,.... By anointing them, and so be set apart for sacred uses only; as by the grace of the Holy Spirit, the people of God, the vessels of mercy, are really sanctified, and made meet for the master's use; and therefore it is called the sanctification of the Spirit, which is true holiness, in opposition to typical or ceremonial holiness, here intended; and if this holy anointing oil made those things most holy that were anointed with it, how much more must the grace of the Spirit those who partake of it; and though it is at present imperfect, it will be perfected, and become complete holiness, without which no man can see the Lord:
whatsoever toucheth them shall be holy; as is said of the most holy altar; see Gill on Ex 29:37. The Targum of Jonathan interprets it of persons that approach these holy places, and things so anointed and sanctified, paraphrasing the words thus;"whosoever cometh unto them of the priests shall be holy, but of the rest of the tribes shall be burnt with flaming fire before the Lord.''
30:3030:30: Եւ զԱհարոն եւ զորդիս նորա օծցե՛ս եւ սրբեսցե՛ս զնոսա ինձ ՚ի քահանայութիւն։
30 Կ’օծես Ահարոնին ու նրա որդիներին, կը սրբագործես նրանց, որպէսզի նրանք ինձ համար քահանայութիւն անեն:
30 Ահարոնն ու իր որդիները պիտի օծես ու սուրբ պիտի ընես զանոնք, որպէս զի ինծի քահանայութիւն ընեն։
Եւ զԱհարոն եւ զորդիս նորա օծցես եւ սրբեսցես զնոսա ինձ ի քահանայութիւն:

30:30: Եւ զԱհարոն եւ զորդիս նորա օծցե՛ս եւ սրբեսցե՛ս զնոսա ինձ ՚ի քահանայութիւն։
30 Կ’օծես Ահարոնին ու նրա որդիներին, կը սրբագործես նրանց, որպէսզի նրանք ինձ համար քահանայութիւն անեն:
30 Ահարոնն ու իր որդիները պիտի օծես ու սուրբ պիտի ընես զանոնք, որպէս զի ինծի քահանայութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:3030: помажь и Аарона и сынов его и посвяти их, чтобы они были священниками Мне.
30:30 καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him χρίσεις χριω anoint καὶ και and; even ἁγιάσεις αγιαζω hallow αὐτοὺς αυτος he; him ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me
30:30 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֖יו bānˌāʸw בֵּן son תִּמְשָׁ֑ח timšˈāḥ משׁח smear וְ wᵊ וְ and קִדַּשְׁתָּ֥ qiddaštˌā קדשׁ be holy אֹתָ֖ם ʔōṯˌām אֵת [object marker] לְ lᵊ לְ to כַהֵ֥ן ḵahˌēn כהן act as priest לִֽי׃ lˈî לְ to
30:30. Aaron et filios eius ungues sanctificabisque eos ut sacerdotio fungantur mihiThou shalt anoint Aaron and his sons, and shalt sanctify them, that they may do the office of priesthood unto me.
30. And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto me in the priest’s office.
30:30. You shall anoint Aaron and his sons, and you shall sanctify them, so that they may exercise the priesthood for me.
30:30. And thou shalt anoint Aaron and his sons, and consecrate them, that [they] may minister unto me in the priest’s office.
And thou shalt anoint Aaron and his sons, and consecrate them, that [they] may minister unto me in the priest' s office:

30: помажь и Аарона и сынов его и посвяти их, чтобы они были священниками Мне.
30:30
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
χρίσεις χριω anoint
καὶ και and; even
ἁγιάσεις αγιαζω hallow
αὐτοὺς αυτος he; him
ἱερατεύειν ιερατευω do sacred duty; priest
μοι μοι me
30:30
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֖יו bānˌāʸw בֵּן son
תִּמְשָׁ֑ח timšˈāḥ משׁח smear
וְ wᵊ וְ and
קִדַּשְׁתָּ֥ qiddaštˌā קדשׁ be holy
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
לְ lᵊ לְ to
כַהֵ֥ן ḵahˌēn כהן act as priest
לִֽי׃ lˈî לְ to
30:30. Aaron et filios eius ungues sanctificabisque eos ut sacerdotio fungantur mihi
Thou shalt anoint Aaron and his sons, and shalt sanctify them, that they may do the office of priesthood unto me.
30:30. You shall anoint Aaron and his sons, and you shall sanctify them, so that they may exercise the priesthood for me.
30:30. And thou shalt anoint Aaron and his sons, and consecrate them, that [they] may minister unto me in the priest’s office.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Помазание Аарона, как и помазание принадлежностей скинии, выделяло его с сыновьями из среды остального народа, поставляло в посредники между Богом и людьми.
Adam Clarke: Commentary on the Bible - 1831
30:30: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:30: anoint: exo 29:7-37, Exo 40:15; Lev 8:12, Lev 8:30; Num 3:3
consecrate: Exo 28:3, Exo 29:9, Exo 29:35
John Gill
30:30 And thou shall anoint Aaron and his sons,.... Them alone, and not others, as Aben Ezra, who were typical of Christ anointed with the Spirit of God without measure, to his various offices of prophet, priest and King; and also of all the saints, who are anointed priests to God, to offer up spiritual sacrifices acceptable to God through Christ:
and consecrate them, that they may minister unto me in the priest's office; by anointing them, and by other rites mentioned in the preceding chapter; whereby they were set apart for that office, and were qualified for it, and had authority to exercise it.
30:3130:31: Եւ ընդ որդիսն Իսրայէլի խօսեսցի՛ս եւ ասասցես. Եւղ յօծումն օծութեան սրբոյ եղիցի ձեզ յազգս ձեր։
31 Կը խօսես Իսրայէլի որդիների հետ ու կ’ասես. “Այս իւղը ձեր սերունդների մէջ ձեր սուրբ օծութեան համար թող լինի:
31 Իսրայէլի որդիներուն ըսէ. Ասիկա ինծի օծման սուրբ իւղ պիտի ըլլայ ձեր ազգերուն մէջ։
Եւ ընդ որդիսն Իսրայելի խօսեսցիս եւ ասասցես. Եւղ յօծումն օծութեան սրբոյ եղիցի ձեզ յազգս ձեր:

30:31: Եւ ընդ որդիսն Իսրայէլի խօսեսցի՛ս եւ ասասցես. Եւղ յօծումն օծութեան սրբոյ եղիցի ձեզ յազգս ձեր։
31 Կը խօսես Իսրայէլի որդիների հետ ու կ’ասես. “Այս իւղը ձեր սերունդների մէջ ձեր սուրբ օծութեան համար թող լինի:
31 Իսրայէլի որդիներուն ըսէ. Ասիկա ինծի օծման սուրբ իւղ պիտի ըլլայ ձեր ազգերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3131: А сынам Израилевым скажи: это будет у Меня миро священного помазания в роды ваши;
30:31 καὶ και and; even τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λαλήσεις λαλεω talk; speak λέγων λεγω tell; declare ἔλαιον ελαιον oil ἄλειμμα αλειμμα holy ἔσται ειμι be τοῦτο τουτο this ὑμῖν υμιν you εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
30:31 וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שֶׁ֠מֶן šemˌen שֶׁמֶן oil מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment קֹ֨דֶשׁ qˌōḏeš קֹדֶשׁ holiness יִהְיֶ֥ה yihyˌeh היה be זֶ֛ה zˈeh זֶה this לִ֖י lˌî לְ to לְ lᵊ לְ to דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
30:31. filiis quoque Israhel dices hoc oleum unctionis sanctum erit mihi in generationes vestrasAnd thou shalt say to the children of Israel: This oil of unction shall be holy unto me throughout your generations.
31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
30:31. Likewise, you shall say to the sons of Israel: ‘This oil of unction will be holy to me throughout your generations.
30:31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations:

31: А сынам Израилевым скажи: это будет у Меня миро священного помазания в роды ваши;
30:31
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λαλήσεις λαλεω talk; speak
λέγων λεγω tell; declare
ἔλαιον ελαιον oil
ἄλειμμα αλειμμα holy
ἔσται ειμι be
τοῦτο τουτο this
ὑμῖν υμιν you
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
30:31
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שֶׁ֠מֶן šemˌen שֶׁמֶן oil
מִשְׁחַת־ mišḥaṯ- מִשְׁחָה anointment
קֹ֨דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יִהְיֶ֥ה yihyˌeh היה be
זֶ֛ה zˈeh זֶה this
לִ֖י lˌî לְ to
לְ lᵊ לְ to
דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
30:31. filiis quoque Israhel dices hoc oleum unctionis sanctum erit mihi in generationes vestras
And thou shalt say to the children of Israel: This oil of unction shall be holy unto me throughout your generations.
30:31. Likewise, you shall say to the sons of Israel: ‘This oil of unction will be holy to me throughout your generations.
30:31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33: Священный елей изъемлется из обычного человеческого употребления; нарушающий это постановление наказывается смертью (ср. Быт 17: 14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:31: an holy: Exo 37:29; Lev 8:12, Lev 21:10; Psa 89:20
John Gill
30:31 And thou shall speak unto the children of Israel,.... When he was come down from the mount, and gave the instructions about the making and using of this oil:
saying, this shall be an holy anointing oil unto me throughout your generations; Abarbinel, and other Jewish writers, conclude from hence, that this same oil, which was made by Moses, lasted throughout the generations to the times of Josiah, when it was hid with other things; but this, notion is justly exploded by Aben Ezra; it is not probable, that so small a quantity that was now made, which is supposed by some to be no more than a gallon and a half of wine measure, should suffice so long: it does not seem to be more than what was sufficient for present use; for the anointing of so many persons, and things as were anointed, and much less to be sufficient for the anointing of priests and kings in after times, until that period. This cannot be supposed without a miraculous interposition, to which the Talmudists (z) fly, and observe, that there were many miracles in this affair; but there is no need to have recourse to them, since, for aught that is said, it might be made again in like manner for sacred uses, which is meant by the phrase "unto me"; though it might not be made for any other use, private or profane.
(z) Massachet Cerithot, fol. 5. 2. & Horayot, fol. 11. 2.
30:3230:32: ՚Ի մարմին մարդոյ՝ ո՛չ օծանիցի. եւ ըստ ա՛յդմ հանդերձանի ո՛չ առնիցէք ձեզ այդպիսի, զի սո՛ւրբ է, եւ ՚ի սրբութիւն եղիցի ձեզ։
32 Մարդու մարմնին թող չքսուի այն: Ձեզ համար նոյն բաղադրութեամբ նման բան չպատրաստէք, որովհետեւ դա սրբութիւն է եւ ձեզ համար սրբութիւն էլ թող մնայ:
32 Մարդու մարմնի վրայ պիտի չթափուի ան եւ անոր բաղադրութեանը պէս անոր նմանը չշինէք։ Ասիկա սուրբ է ու ձեզի սուրբ պիտի ըլլայ։
Ի մարմին մարդոյ ոչ օծանիցի, եւ ըստ այդմ հանդերձանի ոչ առնիցէք ձեզ այդպիսի, զի սուրբ է, եւ ի սրբութիւն եղիցի ձեզ:

30:32: ՚Ի մարմին մարդոյ՝ ո՛չ օծանիցի. եւ ըստ ա՛յդմ հանդերձանի ո՛չ առնիցէք ձեզ այդպիսի, զի սո՛ւրբ է, եւ ՚ի սրբութիւն եղիցի ձեզ։
32 Մարդու մարմնին թող չքսուի այն: Ձեզ համար նոյն բաղադրութեամբ նման բան չպատրաստէք, որովհետեւ դա սրբութիւն է եւ ձեզ համար սրբութիւն էլ թող մնայ:
32 Մարդու մարմնի վրայ պիտի չթափուի ան եւ անոր բաղադրութեանը պէս անոր նմանը չշինէք։ Ասիկա սուրբ է ու ձեզի սուրբ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3232: тела прочих людей не должно помазывать им, и по составу его не делайте подобного ему; оно--святыня: святынею должно быть для вас;
30:32 ἐπὶ επι in; on σάρκα σαρξ flesh ἀνθρώπου ανθρωπος person; human οὐ ου not χρισθήσεται χριω anoint καὶ και and; even κατὰ κατα down; by τὴν ο the σύνθεσιν συνθεσις this; he οὐ ου not ποιήσετε ποιεω do; make ὑμῖν υμιν you ἑαυτοῖς εαυτου of himself; his own ὡσαύτως ωσαυτως similarly ἅγιόν αγιος holy ἐστιν ειμι be καὶ και and; even ἁγίασμα αγιασμα be ὑμῖν υμιν you
30:32 עַל־ ʕal- עַל upon בְּשַׂ֤ר bᵊśˈar בָּשָׂר flesh אָדָם֙ ʔāḏˌām אָדָם human, mankind לֹ֣א lˈō לֹא not יִיסָ֔ךְ yîsˈāḵ יסך [uncertain] וּ û וְ and בְ vᵊ בְּ in מַ֨תְכֻּנְתֹּ֔ו mˌaṯkuntˈô מַתְכֹּנֶת proportion לֹ֥א lˌō לֹא not תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make כָּמֹ֑הוּ kāmˈōhû כְּמֹו like קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness ה֔וּא hˈû הוּא he קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness יִהְיֶ֥ה yihyˌeh היה be לָכֶֽם׃ lāḵˈem לְ to
30:32. caro hominis non unguetur ex eo et iuxta conpositionem eius non facietis aliud quia sanctificatum est et sanctum erit vobisThe flesh of man shall not be anointed therewith, and you shall make none other of the same composition, because it is sanctified, and shall be holy unto you.
32. Upon the flesh of man shall it not be poured, neither shall ye make any like it, according to the composition thereof: it is holy, it shall be holy unto you.
30:32. The flesh of man shall not be anointed from it, and you shall not make any similar compound, for it has been sanctified and it shall be holy to you.
30:32. Upon man’s flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you.
Upon man' s flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you:

32: тела прочих людей не должно помазывать им, и по составу его не делайте подобного ему; оно--святыня: святынею должно быть для вас;
30:32
ἐπὶ επι in; on
σάρκα σαρξ flesh
ἀνθρώπου ανθρωπος person; human
οὐ ου not
χρισθήσεται χριω anoint
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
σύνθεσιν συνθεσις this; he
οὐ ου not
ποιήσετε ποιεω do; make
ὑμῖν υμιν you
ἑαυτοῖς εαυτου of himself; his own
ὡσαύτως ωσαυτως similarly
ἅγιόν αγιος holy
ἐστιν ειμι be
καὶ και and; even
ἁγίασμα αγιασμα be
ὑμῖν υμιν you
30:32
עַל־ ʕal- עַל upon
בְּשַׂ֤ר bᵊśˈar בָּשָׂר flesh
אָדָם֙ ʔāḏˌām אָדָם human, mankind
לֹ֣א lˈō לֹא not
יִיסָ֔ךְ yîsˈāḵ יסך [uncertain]
וּ û וְ and
בְ vᵊ בְּ in
מַ֨תְכֻּנְתֹּ֔ו mˌaṯkuntˈô מַתְכֹּנֶת proportion
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make
כָּמֹ֑הוּ kāmˈōhû כְּמֹו like
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
ה֔וּא hˈû הוּא he
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יִהְיֶ֥ה yihyˌeh היה be
לָכֶֽם׃ lāḵˈem לְ to
30:32. caro hominis non unguetur ex eo et iuxta conpositionem eius non facietis aliud quia sanctificatum est et sanctum erit vobis
The flesh of man shall not be anointed therewith, and you shall make none other of the same composition, because it is sanctified, and shall be holy unto you.
30:32. The flesh of man shall not be anointed from it, and you shall not make any similar compound, for it has been sanctified and it shall be holy to you.
30:32. Upon man’s flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:32
Upon man's flesh - i. e. on the persons of those who were not priests who might employ it for such anointing as was usual on festive occasions (Psa 104:15; Pro 27:9; Mat 6:17, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:32: man's: Lev 21:10; Mat 7:6
it is: Exo 30:25, Exo 30:37, Exo 30:38
Geneva 1599
30:32 Upon (p) man's flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you.
(p) Neither at their burials nor otherwise.
John Gill
30:32 Upon man's flesh shall it not be poured,.... That is, not upon common men, or on men's flesh in common, as was usual at feasts and entertainments in the eastern countries, see Ps 23:5 but this was not to be used on such occasions, otherwise it was poured on the flesh of some men, as Aaron and his sons, on whose head it was poured and ran down to the beard:
neither shall ye make any other like it, after the composition of it; for private uses:
Tit is holy, and it shall be holy unto you; it was set apart for sacred use by the Lord, and so it was to be reckoned by them, and not to be used in any way, or for any other purpose than he had directed: all which shows, that the grace of the Spirit belongs to the Lord's people, his priests; other men are carnal, and have no lot or part in this matter, and are not to be admitted to holy ordinances, as if they were holy persons; nor is fellowship in holy things to be allowed them; nor is counterfeit grace of any avail, which, though it may bear a likeness to true grace, is not that, nor to be so accounted, nor rested on, as feigned faith, the hypocrite's hope, dissembled love, and pretended humility.
30:3330:33: Որ ոք առնիցէ այդպիսի. եւ որ ոք տացէ՛ ՚ի դմանէ այլազգւոյ, սատակեսցի՛ ՚ի ժողովրդենէ իւրմէ։
33 Ով այդպիսի բան պատրաստի, եւ ով դրանից օտարականի տայ, թող վերանայ իր ժողովրդի միջից”»:
33 Ով որ անոր նմանը շինէ, կամ ով որ անկէ օտարականի վրայ դնէ, իր ժողովուրդէն պիտի կորսուի»։
Որ ոք առնիցէ այդպիսի, եւ որ ոք տացէ ի դմանէ այլազգւոյ, սատակեսցի ի ժողովրդենէ իւրմէ:

30:33: Որ ոք առնիցէ այդպիսի. եւ որ ոք տացէ՛ ՚ի դմանէ այլազգւոյ, սատակեսցի՛ ՚ի ժողովրդենէ իւրմէ։
33 Ով այդպիսի բան պատրաստի, եւ ով դրանից օտարականի տայ, թող վերանայ իր ժողովրդի միջից”»:
33 Ով որ անոր նմանը շինէ, կամ ով որ անկէ օտարականի վրայ դնէ, իր ժողովուրդէն պիտի կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
30:3333: кто составит подобное ему или кто помажет им постороннего, тот истребится из народа своего.
30:33 ὃς ος who; what ἂν αν perhaps; ever ποιήσῃ ποιεω do; make ὡσαύτως ωσαυτως similarly καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever δῷ διδωμι give; deposit ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἀλλογενεῖ αλλογενης of another family ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
30:33 אִ֚ישׁ ˈʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִרְקַ֣ח yirqˈaḥ רקח mix כָּמֹ֔הוּ kāmˈōhû כְּמֹו like וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִתֵּ֛ן yittˈēn נתן give מִמֶּ֖נּוּ mimmˌennû מִן from עַל־ ʕal- עַל upon זָ֑ר zˈār זָר strange וְ wᵊ וְ and נִכְרַ֖ת niḵrˌaṯ כרת cut מֵ mē מִן from עַמָּֽיו׃ ס ʕammˈāʸw . s עַם people
30:33. homo quicumque tale conposuerit et dederit ex eo alieno exterminabitur de populo suoWhat man soever shall compound such, and shall give thereof to a stranger, he shall be cut off from his people.
33. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, he shall be cut off from his people.
30:33. Whatever man will have composed such a thing and have given it to a stranger, he shall be exterminated from his people.’ ”
30:33. Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon a stranger, shall even be cut off from his people.
Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon a stranger, shall even be cut off from his people:

33: кто составит подобное ему или кто помажет им постороннего, тот истребится из народа своего.
30:33
ὃς ος who; what
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
ὡσαύτως ωσαυτως similarly
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
δῷ διδωμι give; deposit
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἀλλογενεῖ αλλογενης of another family
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
30:33
אִ֚ישׁ ˈʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִרְקַ֣ח yirqˈaḥ רקח mix
כָּמֹ֔הוּ kāmˈōhû כְּמֹו like
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִתֵּ֛ן yittˈēn נתן give
מִמֶּ֖נּוּ mimmˌennû מִן from
עַל־ ʕal- עַל upon
זָ֑ר zˈār זָר strange
וְ wᵊ וְ and
נִכְרַ֖ת niḵrˌaṯ כרת cut
מֵ מִן from
עַמָּֽיו׃ ס ʕammˈāʸw . s עַם people
30:33. homo quicumque tale conposuerit et dederit ex eo alieno exterminabitur de populo suo
What man soever shall compound such, and shall give thereof to a stranger, he shall be cut off from his people.
30:33. Whatever man will have composed such a thing and have given it to a stranger, he shall be exterminated from his people.’ ”
30:33. Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon a stranger, shall even be cut off from his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:33
A stranger - See Exo 29:33.
Cut off from his people - See Exo 31:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:33: compoundeth: Exo 30:38; Luk 12:1, Luk 12:2; Heb 10:26-29
a stranger: Exo 29:33
cut off: Exo 12:15, Exo 12:19; Gen 17:14; Lev 7:20, Lev 7:21, Lev 17:4, Lev 17:9, Lev 19:8, Lev 23:29; Num 9:13
Geneva 1599
30:33 Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon (q) a stranger, shall even be cut off from his people.
(q) Either a stranger or an Israelite, save only the priests.
John Gill
30:33 Whosoever compoundeth any like it,.... For his own use, or for any other than what God appointed it for: or
whosoever putteth any of it upon a stranger; meaning not a Gentile, an alien from the commonwealth of israel; though Japhet interprets it of such a stranger who was not of the children of Israel; this Aben Ezra says is not right, but he says it means one that is not of the seed of Aaron; and so the Targum of Jonathan,"upon a profane person (or a common person, a laic) that is not of the sons of Aaron:''though the kings of Israel seem to be an exception to this, which might be by a special order from the Lord; yet it is a question whether it was with this, or with common oil, that they were anointed: indeed, the oil with which Solomon was anointed was taken out of the tabernacle, 3Kings 1:39.
shall even be cut off from his people; either by death, by the immediate hand of God inflicting some disease upon him, or by excommunication from the congregation of Israel, or by not favouring him with any posterity, to keep up his name in the nation.
30:3430:34: Եւ ասէ Տէր ցՄովսէս. Ա՛ռ դու քեզ խունկս անուշունս. ստաշխն, եւ եղունգն, եւ զքաղբա՛նն զանոյշ, եւ զկնդրուկն զերեւելի. զի հասարակ առ հասարակ լինիցին։
34 Տէրն ասաց Մովսէսին. «Վերցրո՛ւ անուշաբոյր համեմունքներ. ստաշխ, եղնգաքար, անուշաբոյր քաղբան եւ մաքուր կնդրուկ: Դրանք թող քաշով իրար հաւասար լինեն:
34 Տէրը ըսաւ Մովսէսին. «Ա՛ռ քեզի անուշահոտ համեմներ՝ այսինքն ստաշխն ու եղունգն եւ քաղբան։ Այս անուշահոտ համեմները մաքուր կնդրուկով, բոլորը հաւասար ծանրութեամբ թող ըլլան։
Եւ ասէ Տէր ցՄովսէս. Առ դու քեզ խունկս անուշունս, ստաշխն եւ եղունգն եւ զքաղբանն զանոյշ եւ զկնդրուկ զերեւելի. զի հասարակ առ հասարակ լինիցին:

30:34: Եւ ասէ Տէր ցՄովսէս. Ա՛ռ դու քեզ խունկս անուշունս. ստաշխն, եւ եղունգն, եւ զքաղբա՛նն զանոյշ, եւ զկնդրուկն զերեւելի. զի հասարակ առ հասարակ լինիցին։
34 Տէրն ասաց Մովսէսին. «Վերցրո՛ւ անուշաբոյր համեմունքներ. ստաշխ, եղնգաքար, անուշաբոյր քաղբան եւ մաքուր կնդրուկ: Դրանք թող քաշով իրար հաւասար լինեն:
34 Տէրը ըսաւ Մովսէսին. «Ա՛ռ քեզի անուշահոտ համեմներ՝ այսինքն ստաշխն ու եղունգն եւ քաղբան։ Այս անուշահոտ համեմները մաքուր կնդրուկով, բոլորը հաւասար ծանրութեամբ թող ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:3434: И сказал Господь Моисею: возьми себе благовонных веществ: стакти, ониха, халвана душистого и чистого ливана, всего половину,
30:34 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἡδύσματα ηδυσμα and; even λίβανον λιβανος.1 frankincense διαφανῆ διαφανης diaphanous ἴσον ισος equal ἴσῳ ισος equal ἔσται ειμι be
30:34 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses קַח־ qaḥ- לקח take לְךָ֣ lᵊḵˈā לְ to סַמִּ֗ים sammˈîm סַם perfume נָטָ֤ף׀ nāṭˈāf נָטָף drops וּ û וְ and שְׁחֵ֨לֶת֙ šᵊḥˈēleṯ שְׁחֵלֶת incense וְ wᵊ וְ and חֶלְבְּנָ֔ה ḥelbᵊnˈā חֶלְבָּנָה galbanum סַמִּ֖ים sammˌîm סַם perfume וּ û וְ and לְבֹנָ֣ה lᵊvōnˈā לְבֹנָה incense זַכָּ֑ה zakkˈā זַךְ pure בַּ֥ד bˌaḏ בַּד linen, part, stave בְּ bᵊ בְּ in בַ֖ד vˌaḏ בַּד linen, part, stave יִהְיֶֽה׃ yihyˈeh היה be
30:34. dixitque Dominus ad Mosen sume tibi aromata stacten et onycha galbanen boni odoris et tus lucidissimum aequalis ponderis erunt omniaAnd the Lord said to Moses: Take unto thee spices, stacte, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight.
34. 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;
30:34. And the Lord said to Moses: “Take to yourself aromatics: stacte, and onycha, galbanum of sweet odor, and the clearest frankincense, all these shall be of equal weight.
30:34. 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 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:

34: И сказал Господь Моисею: возьми себе благовонных веществ: стакти, ониха, халвана душистого и чистого ливана, всего половину,
30:34
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἡδύσματα ηδυσμα and; even
λίβανον λιβανος.1 frankincense
διαφανῆ διαφανης diaphanous
ἴσον ισος equal
ἴσῳ ισος equal
ἔσται ειμι be
30:34
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
קַח־ qaḥ- לקח take
לְךָ֣ lᵊḵˈā לְ to
סַמִּ֗ים sammˈîm סַם perfume
נָטָ֤ף׀ nāṭˈāf נָטָף drops
וּ û וְ and
שְׁחֵ֨לֶת֙ šᵊḥˈēleṯ שְׁחֵלֶת incense
וְ wᵊ וְ and
חֶלְבְּנָ֔ה ḥelbᵊnˈā חֶלְבָּנָה galbanum
סַמִּ֖ים sammˌîm סַם perfume
וּ û וְ and
לְבֹנָ֣ה lᵊvōnˈā לְבֹנָה incense
זַכָּ֑ה zakkˈā זַךְ pure
בַּ֥ד bˌaḏ בַּד linen, part, stave
בְּ bᵊ בְּ in
בַ֖ד vˌaḏ בַּד linen, part, stave
יִהְיֶֽה׃ yihyˈeh היה be
30:34. dixitque Dominus ad Mosen sume tibi aromata stacten et onycha galbanen boni odoris et tus lucidissimum aequalis ponderis erunt omnia
And the Lord said to Moses: Take unto thee spices, stacte, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight.
30:34. And the Lord said to Moses: “Take to yourself aromatics: stacte, and onycha, galbanum of sweet odor, and the clearest frankincense, all these shall be of equal weight.
30:34. 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]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Входящие в состав благовонного курения вещества в точности неизвестны. Еврейское слово «стакт», буквально означающее: «капля, каплющее», указывает не на самое вещество, а на его появление из растения капля по капле. Под «онихом» разумеют или нарост на раковине, или саму раковину одной из пород улиток, водящихся в водах Индии и Черного моря. Название третьего вещества «халван» указывает на его белый цвет, похожий на цвет молока. Под «халваном» разумеют смолу, добываемую из одного кустарника, растущего в Сирии и Персии. Замечание «душистый» указывает на то, что халван был благовонный и неблаговонный. Четвертое благовоние — «ливан» есть смола растения из породы теревинфов, встречающегося в южной Аравии. Прибавление к названию этого вещества слова «чистый» указывает или на отсутствие какой-либо примеси, которую было выгодно подмешивать в состав этого ценного предмета, или на способ собирания смолы. Именно для получения совершенно чистой смолы расстилают около растения подстилку, на которую и опадают ее капли. Определена только одинаковость количества каждого из веществ, имевших войти в состав курения.
Adam Clarke: Commentary on the Bible - 1831
30:34: 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'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.
Albert Barnes: Notes on the Bible - 1834
30:34: 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.
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 Sol 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:34: unto thee: Exo 30:23, Exo 25:6, Exo 37:29
stacte: Heb. nataph, The Jews and others suppose it to be what was afterwards called the balm of Jericho, or Gilead.
onycha: The word shechaileth is generally allowed to denote onycha (nail-fish, from its form), as it is rendered by the LXX and Vulgate. It is the shell of the purpura, and of the whole class of murex; and serves as the basis of the principal perfumes in India.
galbanum: Chelbenah, (probably from chalay, milk or gum, and lavan, white), is the gummy, resinous juice of an umbelliferous plant, the bubon gumniferum of Linneus, growing in Syria, Persia, and Africa. It rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at every joint. The top of the stalk 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 juice, of a cream colour, of a fat, tough substance, like gum ammoniac, composed of many small, shining grains, of a strong, piercing smell and a sharp, warm taste.
frankincense: Lev 2:1, Lev 2:15, Lev 5:11, Lev 24:7; Ch1 9:29, Ch1 9:30; Neh 13:5; Sol 3:6; Mat 2:11
Carl Friedrich Keil and Franz Delitzsch
30:34
The Holy Incense was also to be made of four ingredients, viz., (1) nataph (στακτή, stacte), i.e., not the resinous myrrh, or sap obtained from the fragrant myrrh and dried, but a kind of storax gum resembling myrrh, which was baked, and then used, like incense, for fumigating; - (2) shecheleth (ὄνυξ, ungius odoratus), the shell of a shell-fish resembling the purpura, of an agreeable odour; - (3) chelbenah (χαλβάνη), a resin of a pungent, bitter flavour, obtained, by means of an incision in the bark, from the ferula, a shrub which grows in Syria, Arabia, and Abyssinia, and then mixed with fragrant substances to give greater pungency to their odour; - and (4) lebonah (λίβανος or λιβανωτός), frankincense, a resin of a pleasant smell, obtained from a tree in Arabia Felix or India, but what tree has not been discovered. זכּה pure, i.e., unadulterated. The words יהיה בּבד בּד "part for part shall it be," are explained by the lxx as meaning ἴσον ἴσῳ ἔσται, Vulg. aequalis ponderis erunt omnia, i.e., with equal parts of all the different substances. But this is hardly correct, as בּד literally means separation, and the use of ב in this sense would be very striking. The explanation given by Aben Ezra is more correct, viz., "every part shall be for itself;" that is to say, each part was to be first of all prepared by itself, and then all the four to be mixed together afterwards.
Ex 30:35
Of this Moses was to make incense, spicework, etc. (as in Ex 30:25), salted, seasoned with salt (ממלּח, a denom. from מלח salt), like the meat-offering in Lev 2:13. The word does not mean μεμιγμένον, mixtum (lxx, Vulg.), or rubbed to powder, for the rubbing or pulverizing is expressed by שׁחקתּ־הרק in the following verse.
Ex 30:36
Of this incense (a portion) was to be placed "before the testimony in the tabernacle," i.e., not in the most holy place, but where the altar of incense stood (cf. Ex 30:6 and Lev 16:12). The remainder was of course to be kept elsewhere.
Ex 30:37-38
There is the same prohibition against imitating or applying it to a strange use as in the case of the anointing oil (Ex 30:32, Ex 30:33). "To smell thereto," i.e., to enjoy the perfume of it.
Geneva 1599
30:34 And the LORD said unto Moses, Take unto thee sweet spices, stacte, and (r) onycha, and galbanum; [these] sweet spices with pure frankincense: of each shall there be a like [weight]:
(r) In Hebrew, Sheheleth: which is a sweet kind of gum and shines as the nail.
John Gill
30:34 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":
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 Wesley
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 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.
Robert Jamieson, A. R. Fausset and David Brown
30:34 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.
30:3530:35: Եւ արասցե՛ս զայն խունկս եփեալս. գո՛րծ իւղագործաց հանդերձանի. գործ մաքո՛ւր ՚ի սրբութիւն։
35 Դրանք իրար խառնելով՝ մաքուր, սուրբ խունկ կը պատրաստես, ինչպէս վարպետ իւղագործներն են պատրաստում:
35 Եւ զանոնք իւղագործի արհեստով իրարու խառնուած* բաղադրութեամբ մը՝ խունկ շինէ մաքուր ու սուրբ։
Եւ արասցես զայն խունկ եփեալ, գործ իւղագործաց հանդերձանի, գործ մաքուր ի սրբութիւն:

30:35: Եւ արասցե՛ս զայն խունկս եփեալս. գո՛րծ իւղագործաց հանդերձանի. գործ մաքո՛ւր ՚ի սրբութիւն։
35 Դրանք իրար խառնելով՝ մաքուր, սուրբ խունկ կը պատրաստես, ինչպէս վարպետ իւղագործներն են պատրաստում:
35 Եւ զանոնք իւղագործի արհեստով իրարու խառնուած* բաղադրութեամբ մը՝ խունկ շինէ մաքուր ու սուրբ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3535: и сделай из них искусством составляющего масти курительный состав, стертый, чистый, святый,
30:35 καὶ και and; even ποιήσουσιν ποιεω do; make ἐν εν in αὐτῷ αυτος he; him θυμίαμα θυμιαμα incense μυρεψικὸν μυρεψικος work μυρεψοῦ μυρεψος mingle καθαρόν καθαρος clean; clear ἔργον εργον work ἅγιον αγιος holy
30:35 וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice רֹ֖קַח rˌōqaḥ רֹקַח spice מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed רֹוקֵ֑חַ rôqˈēₐḥ רקח mix מְמֻלָּ֖ח mᵊmullˌāḥ מלח salt טָהֹ֥ור ṭāhˌôr טָהֹר pure קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
30:35. faciesque thymiama conpositum opere unguentarii mixtum diligenter et purum et sanctificatione dignissimumAnd thou shalt make incense compounded by the work of the perfumer, well tempered together, and pure, and most worthy of sanctification.
35. and thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure holy:
30:35. And you shall make incense composed with the skills of a perfumer, diligently mixed, and pure, and most worthy of sanctification.
30:35. And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure [and] holy:
And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure [and] holy:

35: и сделай из них искусством составляющего масти курительный состав, стертый, чистый, святый,
30:35
καὶ και and; even
ποιήσουσιν ποιεω do; make
ἐν εν in
αὐτῷ αυτος he; him
θυμίαμα θυμιαμα incense
μυρεψικὸν μυρεψικος work
μυρεψοῦ μυρεψος mingle
καθαρόν καθαρος clean; clear
ἔργον εργον work
ἅγιον αγιος holy
30:35
וְ wᵊ וְ and
עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
רֹ֖קַח rˌōqaḥ רֹקַח spice
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
רֹוקֵ֑חַ rôqˈēₐḥ רקח mix
מְמֻלָּ֖ח mᵊmullˌāḥ מלח salt
טָהֹ֥ור ṭāhˌôr טָהֹר pure
קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
30:35. faciesque thymiama conpositum opere unguentarii mixtum diligenter et purum et sanctificatione dignissimum
And thou shalt make incense compounded by the work of the perfumer, well tempered together, and pure, and most worthy of sanctification.
30:35. And you shall make incense composed with the skills of a perfumer, diligently mixed, and pure, and most worthy of sanctification.
30:35. And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure [and] holy:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Способ приготовления фимиама остается неизвестен.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:35: perfume: Pro 27:9; Sol 1:3, Sol 3:6; Joh 12:3
after the: Exo 30:25
tempered: Heb. salted, Lev 2:13
John Gill
30:35 And thou shalt make it a perfume,.... By mixing the above spices together:
a confection after the art of the apothecary; in the manner they beat, compound, and mix several ingredients together:
tempered together; or "salted" (l), with salt of Sodom, as Aben Ezra interprets it; and Maimonides (m) says, there was a fourth part of a kab of salt of Sodom put into it: and whether this incense or perfume respects the intercession of Christ or the prayers of his people, they are both savoury and acceptable to God, the latter on account of the former; in all sacrifices salt was used, and every spiritual sacrifice of ours should be seasoned with grace:
pure and holy; such should be the prayers of the saints, and such most certainly is the mediation of Christ, which is his much incense.
(l) "salitum", Montanus, Drusius. Junius & Tremellius, & Piscator. (m) Cele Hamikdash, c. 2. sect. 3.
30:3630:36: Եւ աղայցե՛ս ՚ի նոցանէ մանր. եւ դիցես ՚ի նմանէ յանդիմա՛ն վկայութեանցն ՚ի խորանին վկայութեան. ուստի երեւեցա՛յց քեզ անտի. զի ՚ի սրբութիւն սրբութեանց եղիցի ձեզ խո՛ւնկն այն զոր առնիցէք[778]։ [778] Այլք. Եւ աղասցես ՚ի նոցանէ։
36 Դրանք մանր կ’աղաս եւ կը դնես վկայութեան դիմաց՝ վկայութեան խորանի մէջ, ուր պիտի երեւամ քեզ: Ձեր պատրաստած այդ խունկը ձեզ համար սրբութիւնների սրբութիւն թող լինի:
36 Անկէ քիչ մը ծեծէ՛ շատ բարակ ու վկայութեան խորանին մէջ վկայութեան առջեւ դի՛ր, ուր ես քեզի պիտի հանդիպիմ։ Անիկա ձեզի ամենասուրբ պիտի ըլլայ։
Եւ աղասցես ի նոցանէ մանր, եւ դիցես ի նմանէ յանդիման վկայութեանն ի խորանին վկայութեան, ուստի երեւեցայց քեզ անտի. ի սրբութիւն սրբութեանցն եղիցի ձեզ խունկն այն զոր առնիցէք:

30:36: Եւ աղայցե՛ս ՚ի նոցանէ մանր. եւ դիցես ՚ի նմանէ յանդիմա՛ն վկայութեանցն ՚ի խորանին վկայութեան. ուստի երեւեցա՛յց քեզ անտի. զի ՚ի սրբութիւն սրբութեանց եղիցի ձեզ խո՛ւնկն այն զոր առնիցէք[778]։
[778] Այլք. Եւ աղասցես ՚ի նոցանէ։
36 Դրանք մանր կ’աղաս եւ կը դնես վկայութեան դիմաց՝ վկայութեան խորանի մէջ, ուր պիտի երեւամ քեզ: Ձեր պատրաստած այդ խունկը ձեզ համար սրբութիւնների սրբութիւն թող լինի:
36 Անկէ քիչ մը ծեծէ՛ շատ բարակ ու վկայութեան խորանին մէջ վկայութեան առջեւ դի՛ր, ուր ես քեզի պիտի հանդիպիմ։ Անիկա ձեզի ամենասուրբ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3636: и истолки его мелко, и полагай его пред [ковчегом] откровения в скинии собрания, где Я буду открываться тебе: это будет святыня великая для вас;
30:36 καὶ και and; even συγκόψεις συγκοπτω from; out of τούτων ουτος this; he λεπτὸν λεπτος and; even θήσεις τιθημι put; make ἀπέναντι απεναντι before; contrary τῶν ο the μαρτυρίων μαρτυριον evidence; testimony ἐν εν in τῇ ο the σκηνῇ σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ὅθεν οθεν from which; for which reason γνωσθήσομαί γινωσκω know σοι σοι you ἐκεῖθεν εκειθεν from there ἅγιον αγιος holy τῶν ο the ἁγίων αγιος holy ἔσται ειμι be ὑμῖν υμιν you
30:36 וְ wᵊ וְ and שָֽׁחַקְתָּ֣ šˈāḥaqtˈā שׁחק pulverise מִמֶּנָּה֮ mimmennā מִן from הָדֵק֒ hāḏˌēq דקק crush וְ wᵊ וְ and נָתַתָּ֨ה nāṯattˌā נתן give מִמֶּ֜נָּה mimmˈennā מִן from לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face הָ hā הַ the עֵדֻת֙ ʕēḏˌuṯ עֵדוּת reminder בְּ bᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אִוָּעֵ֥ד ʔiwwāʕˌēḏ יעד appoint לְךָ֖ lᵊḵˌā לְ to שָׁ֑מָּה šˈāmmā שָׁם there קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness תִּהְיֶ֥ה tihyˌeh היה be לָכֶֽם׃ lāḵˈem לְ to
30:36. cumque in tenuissimum pulverem universa contuderis pones ex eo coram testimonio tabernaculi in quo loco apparebo tibi sanctum sanctorum erit vobis thymiamaAnd when thou hast beaten all into very small powder, thou shalt set of it before the tabernacle of the testimony, in the place where I will appear to thee. Most holy shall this incense be unto you.
36. 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.
30:36. And when you have crushed all these into a very fine powder, you shall place some of it before the tabernacle of the testimony, in the place where I will appear to you. The Holy of holies shall this incense be to you.
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.
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:

36: и истолки его мелко, и полагай его пред [ковчегом] откровения в скинии собрания, где Я буду открываться тебе: это будет святыня великая для вас;
30:36
καὶ και and; even
συγκόψεις συγκοπτω from; out of
τούτων ουτος this; he
λεπτὸν λεπτος and; even
θήσεις τιθημι put; make
ἀπέναντι απεναντι before; contrary
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
ὅθεν οθεν from which; for which reason
γνωσθήσομαί γινωσκω know
σοι σοι you
ἐκεῖθεν εκειθεν from there
ἅγιον αγιος holy
τῶν ο the
ἁγίων αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
30:36
וְ wᵊ וְ and
שָֽׁחַקְתָּ֣ šˈāḥaqtˈā שׁחק pulverise
מִמֶּנָּה֮ mimmennā מִן from
הָדֵק֒ hāḏˌēq דקק crush
וְ wᵊ וְ and
נָתַתָּ֨ה nāṯattˌā נתן give
מִמֶּ֜נָּה mimmˈennā מִן from
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
הָ הַ the
עֵדֻת֙ ʕēḏˌuṯ עֵדוּת reminder
בְּ bᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אִוָּעֵ֥ד ʔiwwāʕˌēḏ יעד appoint
לְךָ֖ lᵊḵˌā לְ to
שָׁ֑מָּה šˈāmmā שָׁם there
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
תִּהְיֶ֥ה tihyˌeh היה be
לָכֶֽם׃ lāḵˈem לְ to
30:36. cumque in tenuissimum pulverem universa contuderis pones ex eo coram testimonio tabernaculi in quo loco apparebo tibi sanctum sanctorum erit vobis thymiama
And when thou hast beaten all into very small powder, thou shalt set of it before the tabernacle of the testimony, in the place where I will appear to thee. Most holy shall this incense be unto you.
30:36. And when you have crushed all these into a very fine powder, you shall place some of it before the tabernacle of the testimony, in the place where I will appear to you. The Holy of holies shall this incense be to you.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Повеление: «истолки его мелко» указывает не на способ приготовления курения, а на тот вид, в каком приготовленное курение должно быть возлагаемо в скинии собрания. Взяв часть изготовленного фимиама, надлежало мелко истолочь его и в таком виде употреблять. Из Исх 40:5: ясно видно, что курение должно было возлагаться на жертвенник, стоявший во святилище против ковчега завета, находившегося за завесой во святом святых.
Albert Barnes: Notes on the Bible - 1834
30:36
See Exo 30:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:36: the testimony: Exo 16:34
where I will: Exo 30:6, Exo 25:22, Exo 29:42, Exo 29:43; Lev 16:2
John Gill
30:36 And thou shall beat some of it very small,.... Or every one of the spices; for this does not seem to respect any different usage of some part of the incense from the rest; but it was all to be beat very small, that it might mix together the better, and be easier spread upon the coals, and the smoke thereof go up the sooner:
and put of it before the testimony in the tabernacle of the congregation; that is, upon the altar of incense, which was placed there, Ex 30:6 and here it was to be put in order to be burnt, not to be kept, either to be looked at, or smelled to:
where I will meet with thee; See Gill on Ex 30:6.
Tit shall be unto you most holy; reckoned by them most sacred, and not to be put to any private or profane uses.
30:3730:37: Ըստ ա՛յնմ հանդերձանի մի՛ առնիցէք ձեզ խունկս. զի սրբութիւն Տեառն եղիցի ձեզ։
37 Ձեզ համար նոյն բաղադրութեամբ խունկ մի՛ պատրաստէք, որովհետեւ դա ձեզ համար սրբութիւն պիտի լինի Տիրոջ առաջ:
37 Այն քու շինելու խունկիդ բաղադրութիւնը ձեզի համար չշինէք։ Անիկա քեզի սուրբ պիտի ըլլայ Տէրոջը համար։
Ըստ այնմ հանդերձանի մի՛ առնիցէք ձեզ խունկս. զի սրբութիւն Տեառն եղիցի ձեզ:

30:37: Ըստ ա՛յնմ հանդերձանի մի՛ առնիցէք ձեզ խունկս. զի սրբութիւն Տեառն եղիցի ձեզ։
37 Ձեզ համար նոյն բաղադրութեամբ խունկ մի՛ պատրաստէք, որովհետեւ դա ձեզ համար սրբութիւն պիտի լինի Տիրոջ առաջ:
37 Այն քու շինելու խունկիդ բաղադրութիւնը ձեզի համար չշինէք։ Անիկա քեզի սուրբ պիտի ըլլայ Տէրոջը համար։
zohrab-1805▾ eastern-1994▾ western am▾
30:3737: курения, сделанного по сему составу, не делайте себе: святынею да будет оно у тебя для Господа;
30:37 θυμίαμα θυμιαμα incense κατὰ κατα down; by τὴν ο the σύνθεσιν συνθεσις this; he οὐ ου not ποιήσετε ποιεω do; make ὑμῖν υμιν you αὐτοῖς αυτος he; him ἁγίασμα αγιασμα be ὑμῖν υμιν you κυρίῳ κυριος lord; master
30:37 וְ wᵊ וְ and הַ ha הַ the קְּטֹ֨רֶת֙ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make בְּ bᵊ בְּ in מַ֨תְכֻּנְתָּ֔הּ mˌaṯkuntˈāh מַתְכֹּנֶת proportion לֹ֥א lˌō לֹא not תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make לָכֶ֑ם lāḵˈem לְ to קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness תִּהְיֶ֥ה tihyˌeh היה be לְךָ֖ lᵊḵˌā לְ to לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:37. talem conpositionem non facietis in usus vestros quia sanctum est DominoYou shall not make such a composition for your own uses, because it is holy to the Lord.
37. And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves: it shall be unto thee holy for the LORD.
30:37. You shall not make such a compound for your own uses, because it is holy to the Lord.
30:37. And [as for] the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.
And [as for] the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD:

37: курения, сделанного по сему составу, не делайте себе: святынею да будет оно у тебя для Господа;
30:37
θυμίαμα θυμιαμα incense
κατὰ κατα down; by
τὴν ο the
σύνθεσιν συνθεσις this; he
οὐ ου not
ποιήσετε ποιεω do; make
ὑμῖν υμιν you
αὐτοῖς αυτος he; him
ἁγίασμα αγιασμα be
ὑμῖν υμιν you
κυρίῳ κυριος lord; master
30:37
וְ wᵊ וְ and
הַ ha הַ the
קְּטֹ֨רֶת֙ qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make
בְּ bᵊ בְּ in
מַ֨תְכֻּנְתָּ֔הּ mˌaṯkuntˈāh מַתְכֹּנֶת proportion
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make
לָכֶ֑ם lāḵˈem לְ to
קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness
תִּהְיֶ֥ה tihyˌeh היה be
לְךָ֖ lᵊḵˌā לְ to
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:37. talem conpositionem non facietis in usus vestros quia sanctum est Domino
You shall not make such a composition for your own uses, because it is holy to the Lord.
30:37. You shall not make such a compound for your own uses, because it is holy to the Lord.
30:37. And [as for] the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:37-38
Compare Exo 30:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:37: ye shall: Exo 30:32, Exo 30:33
it shall: Exo 29:37; Lev 2:3
John Gill
30:37 And as for the perfume which thou shalt make,.... As above directed:
ye shall not make to yourselves according to the composition thereof; that is, for their own use, for the scenting of their rooms, or to snuff up, or smell to, as in the next verse:
Tit shall be unto thee holy for the Lord; separated entirely for his service, to be burned upon his altar, and to be no otherwise used.
30:3830:38: Ա՛յր ոք որ առնիցէ ըստ ա՛յսմ օրինակի՝ առնուլ հո՛տ ՚ի նմանէ, կորիցէ՛ ՚ի ժողովրդենէ իւրմէ[779]։[779] Այլք. Առնիցէ ըստ այնմ օրինակի։
38 Այն մարդը, որ հոտոտելու համար այս բաղադրութեամբ խունկ կը պատրաստի, կը վերանայ իր ժողովրդի միջից»:
38 Ով որ հոտոտելու համար անոր նմանը շինելու ըլլայ, իր ժողովուրդէն պիտի կորսուի»։
Այր ոք որ առնիցէ ըստ այնմ օրինակի` առնուլ հոտ ի նմանէ, կորիցէ ի ժողովրդենէ իւրմէ:

30:38: Ա՛յր ոք որ առնիցէ ըստ ա՛յսմ օրինակի՝ առնուլ հո՛տ ՚ի նմանէ, կորիցէ՛ ՚ի ժողովրդենէ իւրմէ[779]։
[779] Այլք. Առնիցէ ըստ այնմ օրինակի։
38 Այն մարդը, որ հոտոտելու համար այս բաղադրութեամբ խունկ կը պատրաստի, կը վերանայ իր ժողովրդի միջից»:
38 Ով որ հոտոտելու համար անոր նմանը շինելու ըլլայ, իր ժողովուրդէն պիտի կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
30:3838: кто сделает подобное, чтобы курить им, истребится из народа своего.
30:38 ὃς ος who; what ἂν αν perhaps; ever ποιήσῃ ποιεω do; make ὡσαύτως ωσαυτως similarly ὥστε ωστε as such; that ὀσφραίνεσθαι οσφραινομαι in αὐτῷ αυτος he; him ἀπολεῖται απολλυμι destroy; lose ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
30:38 אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make כָמֹ֖והָ ḵāmˌôhā כְּמֹו like לְ lᵊ לְ to הָרִ֣יחַ hārˈîₐḥ רוח be spacious בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and נִכְרַ֖ת niḵrˌaṯ כרת cut מֵ mē מִן from עַמָּֽיו׃ ס ʕammˈāʸw . s עַם people
30:38. homo quicumque fecerit simile ut odore illius perfruatur peribit de populis suisWhat man soever shall make the like, to enjoy the smell thereof, he shall perish out of his people.
38. Whosoever shall make like unto that, to smell thereto, he shall be cut off from his people.
30:38. Whatever man will have made anything similar, so as to thoroughly enjoy its smell, he shall perish from his people.”
30:38. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people:

38: кто сделает подобное, чтобы курить им, истребится из народа своего.
30:38
ὃς ος who; what
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
ὡσαύτως ωσαυτως similarly
ὥστε ωστε as such; that
ὀσφραίνεσθαι οσφραινομαι in
αὐτῷ αυτος he; him
ἀπολεῖται απολλυμι destroy; lose
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
30:38
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
כָמֹ֖והָ ḵāmˌôhā כְּמֹו like
לְ lᵊ לְ to
הָרִ֣יחַ hārˈîₐḥ רוח be spacious
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
נִכְרַ֖ת niḵrˌaṯ כרת cut
מֵ מִן from
עַמָּֽיו׃ ס ʕammˈāʸw . s עַם people
30:38. homo quicumque fecerit simile ut odore illius perfruatur peribit de populis suis
What man soever shall make the like, to enjoy the smell thereof, he shall perish out of his people.
30:38. Whatever man will have made anything similar, so as to thoroughly enjoy its smell, he shall perish from his people.”
30:38. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:38: be cut off: Exo 30:33
John Gill
30:38 Whosoever shall make like unto that, to smell thereto,.... A man might make a perfume of the same ingredients, and of the same weight, and exactly like it, but not to burn for his own delight and pleasure; but if he made it and sold it to the congregation, as Jarchi observes, he was not guilty; but if it was for his own private use and pleasure, then he
shall even be cut off from his people; See Gill on Ex 30:33.