Exodus 30:34

Exo_30:34-38

Sweet spices.

The incense

The incense employed in the service of the Tabernacle was compounded of four ingredients: stacte, onycha, galbanum, and frankincense. It might only be used in the worship of God. The penalty of death was affixed to the making or using of it for profane purposes (Exo_30:37-38). It is called holy of holies (Exo_30:36), or most holy. This incense was burnt morning and evening upon the golden altar of incense, which stood in the holy place (Exo_30:7-8). We see, here, that in the original institution the burning of incense was the special work of the high priest; the duty is assigned to Aaron himself, not to his sons. Like the shewbread, and the daily sacrifice, the incense also is called perpetual (Exo_30:8). Besides the daily incense, the offering of incense in the Holy of Holies by the high priest on the Day of Atonement, formed a very solemn and important part of the ceremonies of that day. But for the cloud of incense covering the mercy-seat, the high priest would have died on entering the holiest place (Lev_16:13). Incense was a symbol, not only of prayer generally, but more especially of intercessory prayer. On one remarkable occasion we find even the power of atoning ascribed to the offering of incense (Num_16:46-48). Here the rehearsal, as it were, of the incense-offering of the day of atonement, exercised a similar intercessory and atoning power, even without any accompanying sacrifice or shedding of blood. A wonderful foreshadowing of the more powerful incense-offering of a greater High Priest who ever liveth, etc. (E. F. Willis, M. A.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Exo 30:34. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those which the anointing oil was compounded of. This was prepared once a year, (the Jews say,) a pound for each day of the year, and three pounds over for the day of atonement. When it was used it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet-smelling savour. Concerning both these preparations the same law is here given, that the like should not be made for any common use. Thus God would preserve in the people’s minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

COMPOUNDING OF INCENSE, Exo_30:34-38.

34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew נשׂŠ, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time.

Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek χαλβανη, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, לבונה, and according to Isa_60:6, and Jer_6:20, it was found in Sheba.

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Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Exo_30:34-38

SPIRITUAL WORSHIP

Notice here—

I. The elements of true worship.

1. There must be nothing in prayer but what is sweet. “Sweet spices.” No anger. Some nations leave their swords outside their temples; we must cherish no angry or warlike sentiments in worship. “Lifting up holy hands, without wrath.” No pride. No, “I thank God I am not as other men.” No selfishness. “Ye ask, and receive not, because ye ask amiss, that you may consume it upon your lusts” (Jas_4:3). No unbelief. “Without doubting.” Some prayers have in them so much of doubt and passion, of pride and hypocrisy, that they go up to the sky more like the vapour of a noxious drug, than the pure incense in which God delights. In worship there are various elements of thought and feeling, as there were various spices in the priestly censer, but we must take care that there is nothing bitter or bad. All peace, love, faith, charity, admiration, hope, joy—whatsoever is otherwise enters not into true worship.

2. Nothing in prayer but what is pure. “Pure frankincense.” If we do not renounce iniquity in our life, God will not hear us. (Isa_1:12-15). If we do not renounce iniquity in our heart, God will not hear us. Worship is not a substitute for righteousness, but the expression of a soul delighting in righteousness, longing for righteousness. The prayers of a bad man, although offered in a white or golden surplice, although expressed in seraphic language, although borne upward on the voices of singers and organs, are an abomination to the Lord—it is the smoke of the pit, not the sweet incense of God’s holy temple.

Pure and sweet worship is delightful to us; it is the highest condition of the soul. Such worship is sweet and grateful to God.

II. The expression of true worship. “And thou shalt beat some of it very small, and put of it before the testimony.” Is it not suggested here, that in worship there should not be vague and general feeling and language, but that our service should be specialised and particular? Our penitence should be thus special. Our sins should be discriminated as far as possible, so that with each fault should go the appropriate confession and sorrow. Our supplications thus distinguishing. Our intercessions thus. Praying for special individuals, pleading for special gifts. Our praises thus. “Forget not all His benefits.” It is a good thing to recall the mercies of God, one by one, as far as that is possible. We are not to worship in the lump, as if God were too grand to recognise the detail of life; we are not to worship in the lump, as if the “least mercies” were not worth recognition.

III. The efficacy of true worship. “Where I will meet with thee.” God met them as they came near Him with this incense. We hear worship depreciated sometimes, and are told that life is worship, work is worship; let us not be led away by such plausible sayings from a personal, constant, express fellowship with God. It is only as we come to God with the pure and loving worship of the heart that we realise His presence. Life may be worship, and work may be worship; but life and work are never worship, until the heart gives its highest love and trust to God.

IV. The exclusive object of true worship. “As for the perfume,” &c., Exo_30:37-38. No worship of man: No worship of humanity: No saint-worship: No angel-worship. “Worship God.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

In Hebrew, Sheheleth: which is a sweet kind of gum and shineth as the nail.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Next: Exodus Chapter 31

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. Take unto thee sweet spices] The holy perfume was compounded of the following ingredients:

Stacte] נטף nataph, supposed to be the same with what was afterwards called the balm of Jericho. Stacte is the gum which spontaneously flows from the tree which produces myrrh. See Clarke on Ex 30:23.

Onycha] שחלת shecheleth, allowed by the best critics to be the unguis odoriferans described by Rumph, which is the external crust of the shell-fish purpura or murex, and is the basis of the principal perfumes made in the East Indies.

Galbanum] חלבנה chelbenah, the bubon gummiferum or African ferula; it rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at each joint. The top of the stock is terminated by an umbel of yellow flowers, which are succeeded by oblong channelled seeds, which have a thin membrane or wing on their border. When any part of the plant is broken, there issues out a little thin milk of a cream colour. The gummy resinous juice which proceeds from this plant is what is commonly called galbanum, from the chelbench of the Hebrews.

Pure frankincense] לבנה זקה lebonah zaccah. Frankincense is supposed to derive its name from frank, free, because of its liberal or ready distribution of its odours. It is a dry resinous substance, in pieces or drops of a pale yellowish white colour, has a strong smell, and bitter acrid taste. The tree which produces it is not well known. Dioscorides mentions it as gotten in India. What is called here pure frankincense is no doubt the same with the mascula thura of Virgil, and signifies what is first obtained from the tree - that which is strongest and most free from all adventitious mixtures. See Clarke on Ex 30:7.

THE Israelites were most strictly prohibited, on the most awful penalties, from making any anointing oil or perfume similar to those described in this chapter. He that should compound such, or apply any of this to any common purpose, even to smell to, Ex 30:38, should be cut off, that is, excommunicated from his people, and so lose all right, title, and interest in the promises of God and the redemption of Israel. From all this we may learn how careful the Divine Being is to preserve his own worship and his own truth, so as to prevent them from being adulterated by human inventions; for he will save men in his own way, and upon his own terms. What are called human inventions in matters of religion, are not only of no worth, but are in general deceptive and ruinous. Arts and sciences in a certain way may be called inventions of men, for the spirit of a man knoweth the things of a man - can comprehend, plan, and execute, under the general influence of God, every thing in which human life is immediately concerned; but religion, as it is the gift, so it is the invention, of God: its doctrines and its ceremonies proceed from his wisdom and goodness, for he alone could devise the plan by which the human race may be restored to his favour and image, and taught to worship him in spirit and in truth. And that worship which himself has prescribed, we may rest assured, will be most pleasing in his sight. Nadab and Abihu offered strange fire before the Lord; and their destruction by the fire of Jehovah is recorded as a lasting warning to all presumptuous worshippers, and to all who attempt to model his religion, according to their own caprice, and to minister in sacred things without that authority which proceeds from himself alone. The imposition of hands whether of pope, cardinal, or bishop can avail nothing here. The call and unction of God alone can qualify the minister of the Gospel of Jesus Christ.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

THE COMPOSITION OF THE HOLY INCENSE.

(34) Take unto thee sweet spices.—Rather, Take unto thee spices. The word translated “spices” has no epithet. Incense, as commonly used in the ancient world, was not a composition, but some single spice, most frequently frankincense. That, however, employed by the Hebrews was always a compound. According to Josephus (Bell. Jud., v. 5, § 5), the incense burnt in the later temple contained thirteen ingredients.

Stacte is probably the gum storax, which is the produce of the styrax officinalis, a tree common in Syria and Palestine. It burns readily, and emits much smoke (Herod. iii. 107).

Onycha is thought to be the “claw” or operculum of the unguis odoratus, or blatta Byzantina, a sort of shell-fish common in the Red Sea. This “claw” produces, when burnt, a strong odour.

Galbanum is a gum well known to modern chemists. It may be procured from various plants, as the opoidia galbanifera, the galbanum Persicum, and others. When burnt, this gum has a strong pungent odour, which is said to be disagreeable in itself, but to bring out and prolong the scent of other spices (Plin. H. N., xii. 54).

Frankincense was probably the main element of the “holy incense,” as it is of such incense as is burnt in modern times. It is a gum or resin obtained from incisions in the bark of the arbor thuris, or frankincense-tree, which grows abundantly in India, and in the islands of the Indian archipelago. Anciently, the tree appears to have grown also in Arabia, whence the Egyptians (Records of the Past, vol. x., pp. 14-17), the Phœnicians, the Hebrews (Isa_60:6; Jer_6:20), and the Greeks obtained it in large quantities. The odour is very peculiar, and to most persons very agreeable. In England it is best known as the scent given out by the pastilles which are burnt in sick rooms.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. sweet spices] In the Heb. one word, sammim (plur.),—from the same root as the Arab. shamma, to ‘smell,’—not the one rendered ‘spices’ (besâmim) in v. 3, and, to judge from Exo_25:6 (‘besâmim for …, and for the incense of sammim’), a narrower term than that: used exclusively (but only in P and Chr.) of the materials of which the incense was made, and mostly in the expression ‘incense of sweet spices’ (sometimes rendered ‘sweet incense’) v. 7, Exo_25:6, Lev_4:7; Lev_16:12 al.; 2Ch_2:4; 2Ch_13:11 (both passages written by the Chronicler himself). It might be rendered for distinctness (cf. EB. iv. 4746), fragrant powders.

stacte] Heb. nâṭâph†, from nâṭaph, to drip. Some fragrant oil or resin is evidently meant; it is uncertain what. ‘Stacté’ is a transliteration of LXX. στακτη, Vulg. stacte, meaning also something that drips or trickles. Stacte was the Gk. and Lat. name of a very fragrant and costly kind of myrrh (σμύρνα), variously described by the ancients as an oil ‘dripping’ from crushed myrrh, either alone (Theophr. Odor. 29; on the text, see Schneider’s note: cf. Diosc. i. 77) or mixed with a little water (Diosc. i. 73), or as prepared from crushed myrrh dissolved in oil (Theophr. l.c.), or as exuding spontaneously from the tree (Plin. H.N. xii. 15, § 68). Myrrh-oil would be a clearer rend. Lucr. (ii. 847) mentions the ‘blandum stactaeque liquorem’; and Plautus (Truc. ii. 5, 23) speaks of it as burnt on the altar to Lucina. This rend, of LXX. seems probable: still we do not know that it is right: it may be founded merely on the agreement of meaning between nâṭâph and ‘stacte.’ Ges. (Thes.) identified nâṭâph with the gum of the storax tree (NHB. 395 f.), a beautiful perfumed shrub, abundant on the lower hills of Palestine, the gum of which (Diosc. i. 79) is still used in Syria as a perfume. The Rabbis identified it with ẓŏri (EVV. ‘balm’), and said that it was so called because it ‘dripped’ from the tree called ḳeṭâph, i.e. (Kimchi, Book of Roots, s.v.) the balsam-tree: hence, no doubt, RVm. opobalsamum (‘juice-balsam,’ as opposed to xylobalsamum, ‘wood-balsam,’ the scented twigs of the balsam-tree), an aromatic gum obtained (Diosc. i. 18; Plin. H.N. xii. 25, § 116, cf. § 118) from the Judaean balsam-tree by incisions in the bark. If however the môr of v. 23 (see the note there) was really the juice or gum of the balsam-tree, it is hardly likely to have been called here by a different name.

onycha] Heb. sheḥçleth†; LXX. ὄνυξ, Vulg. onyx, whence EVV. onycha (cf. Sir_24:15); i.e. unguis odoratus, the ‘operculum,’ or closing flap, called ὄνυξ from its resemblance to the nail, of certain molluscs, which, when burnt, emits a strong aromatic odour1[214]. Onycha is still gathered along the coasts of the Red Sea; and is largely used as an ingredient in the perfumery of Arab women (EB. s.v.); it is also said to be the principal component of incense in India and elsewhere (Kn.).

[214] Cf. Diosc. ii.10, as cited by Röd. in Ges. Thes. p. 1388: Ὄνυξ ἐστὶ πῶμα κογχυλίου ὅμοιον τῷ τῆς πορφύρας, εὑρισκόμενον ἐν τῇ Ἰνδίᾳ ἐν ταῖς ναρδοφόροις λίμναις (and also, he adds, though of a different kind, in the Red Sea): ἀμφότεροι δὲ εὐώδεις θυμιώμενοι, καστορίζοντες ποσῶς τῇ ὀσμῇ.

galbanum] Heb. ḥelbenâh†; LXX. χαλβάνη, Vulg. galbanum. This was the resin of an umbelliferous plant, used by the ancients medicinally, and also, from its pungent odour, when burnt, to keep off insects (Plin. xix. 58 al.), to expel serpents from stables (Verg. G. iii. 415 ‘Galbaneoque agitare graves nidore chelydros’), and revive sick bees (ib. iv. 264 ‘Hic iam galbaneos suadebo incendere odors’). Diosc. (iii. 87) and Theophr. (ix. 7) speak of galbanum as obtained from a Syrian νάρθηξ: but in modern times it seems to be almost entirely a product of Persia (EB.).

sweet spices, with] (even) fragrant powders, and. But probably the tautologous ‘fragrant powders’ is merely repeated by error from the previous line.

frankincense] Heb. lìbônâh (‘whiteness,’ with reference doubtless to the milky form in which it exudes from the tree), a fragrant gum-resin, obtained, by means of incisions, from trees belonging to certain species of the genus Boswelliana. These are now found mostly in Somali-land; but the most famous growth in ancient times was in the mountains of Shĕbâ, or the Sabaeans, in S. Arabia (EB. s.v.: cf. Bent, S. Arabia, 1900, pp. 89, 91, 234 f., &c.: comp. Jer_6:20 (‘frankincense from Shĕbâ’), Isa_60:6; Verg. G. i. 117 ‘solis est turea virga Sabaeis,’ Aen. i. 416 f. ‘centumque Sabaeo Ture calent arae’). Frankincense is mentioned first in Jer. (Jer_6:20, Jer_17:26, Jer_41:5); elsewhere only in P (here; Lev_2:1 f., Lev_2:15 f., Exo_6:15 as a concomitant of the meal-offering, cf. Exo_5:11, Num_5:15; Lev_24:7 as placed on the Presence-bread), II Isaiah (Isa_43:23, Isa_60:6, Isa_66:3), 1Ch_9:29; and, for its fragrance, Son_3:6; Son_4:6; Son_4:14. The epithet pure, or better, clear (zakkâh; LXX. διαφανῆ), is meant probably to denote the superior kind called by Theophr. (ix. 4) καθαρὸν καὶ διαφανῆ, ‘pure and transparent,’ and said by Pliny (xii. 32) to be that gathered in autumn. Knobel states that he had some incense prepared according to this receipt in the laboratory of a colleague at Giessen, and that its odour was ‘strong, refreshing, and very agreeable.’

34–38. The holy Incense (cf. Exo_37:29 b). Incense to be made, of, four specified ingredients, mixed together in equal proportions, and tempered with salt, for use upon the altar of incense (vv. 7 f.). Incense of the same composition to be used for no other purpose.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Son 3:6; Mat 2:11, and it was used unmixed with other substances in some of the rites of the law. The tree from which it is obtained is not found in Arabia, and it was most likely imported from India by the Sabaeans, like Cinnamon, Cassia, and Calamus (see Exo 30:23). The tree is now known as the Boswellia serrata, or B. thurifera, and grows abundantly in the highlands of India. The frankincense of commerce is a different substance, the resin of the spruce and of some other kinds of fir.

Exo 30:35

See Exo 30:25.

Tempered together - The four substances were perhaps pounded and thoroughly mixed together, and then fused into a mass. This rendering is to be preferred to that in the margin.

Exo 30:36

See Exo 30:6.

Exo 30:37-38

Compare Exo 30:32-33.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Onycha. An aromatic root, shining like "the nail," or perhaps the bdellium of Arabia, which is clearer than that of the Indies. (Dioscor.; Gallen Medic.) It distills from a tree. Others affirm, that it is the shell of a fish which feeds on spikenard (spica nardi) in the watery places of India. --- Galbanum, an unctuous gum, of a strong but not very agreeable smell when alone. --- Frankincense, is a juice proceeding by incision from the trees of Saba. --- Weight. The Rabbins say 70 or 74 pounds of each.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Stacte, and onycha, and galbanum: the Jews themselves are not agreed what these were, and it concerns not Christians much to know, the use of them being abolished. It is evident they were each of them sweet spices, and therefore this galbanum was not of the common kind, which gives a very ball scent.

Of each shall there be a like weight, Heb. alone shall be with alone, i.e. each of these alone shall be with another alone, to wit, in equal quantity. Or it may note, that’ each of these was to be taken and beaten apart, and then mixed together. Or, it shall be alone alone, i.e. absolutely and certainly alone, the doubling of the word increasing the signification, and thus it doth not belong to all the ingredients, because the Hebrew verb is here of the singular number, but only to the frankincense; and the sense may be, that whereas the other things shall be tempered together, the frankincense should be alone, which may seem most agreeable both to the common use of frankincense, and to its differing nature from the other things mentioned, two of them at least being confessedly liquid things.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 34-38. THE HOLY INCENSE. It remained to give directions concerning the composition of the incense, which, according to verse 7, was to be burnt upon the altar of gold. That it was to be of one and one only peculiar kind had been already implied in the prohibition to burn "strange incense" (ver. 9). Moses is now told exactly how it was to be composed. As the oil was to contain four spices, so was the incense to be made of a like number stacte, onycha, galbanum, and frankincense of each the same quantity (ver. 34). The art of the apothecary was to be called in for making it up (ver. 35). A portion of it was to be "beaten very small," and placed in front of the ark of the covenant, probably on the golden altar outside the vail (ver. 36). A prohibition is added, similar to that given with respect to the holy oil: no one is to make any like it for private use, under pain of being "cut off from his people" (vers. 37, 38).

Take unto thee sweet spices. Rather, "Take unto thee spices," or "perfumes." The word has no epithet. Stacte. The Hebrew word used means simply "a drop", (Job_32:2-7) and might be applied to any gum or resin which exuded from a tree. We have no clue to the gum here intended but that which is furnished by the rendering of the LXX, stakth, which our translators have followed. Now the Greeks seem to have called two gums by this name one, the natural exudation from the myrrh tree, called above (ver. 23) "pure myrrh," or "the myrrh that flows freely;" and the other gum storax. As it is not likely that the same substance has been given two names within the space of ten verses, we must suppose the latter to be meant. Gum storax is the produce of a tree allied to the poplar, and known as Styrax officinalis, which grows abundantly in Syria and Palestine. It was frequently used as a perfume by the ancients (Heb 3:107; Plin. H. N. 12:17, Onycha. The Hebrew word, she-kheleth, seems to mean a "shell" of some kind or other. The Greek onux, Lat. onycha, was applied to the operculum the "nail" or "claw of certain shell-fish of the genus Strombidae, which were common in the lied Sea, and elsewhere. The particular strombus which furnishes the onycha of the ancients is thought to have been the Unguis odoratus or Blatta Byzantina . The opercula of these shell-fish have, when burnt, a strong odour, "something like castoreum." The onycha is, again coupled with galbanum and gum storax in Ecc 24:15. Galbanum. The Hebrew word khelb"nah, is so near the Greek calbaih and the Latin galbanum that it has with good reason been assumed to designate the same substance. Galbanum is a gum well known both to ancients and moderns. It is admitted into the pharmacopeia. Several plants seem to produce it, as the Opoidia galbanifera, the Galbanum Persicum, and a plant which grows in Northern Persia, very like the Ferula erubeseens. When burnt, galbanum has a strong pungent odour, which is said to be disagreeable by itself, but to improve and preserve other odours (Plin. H. N. 12:54). Frankincense. On the wide use of frankincense, see the comment on ver. 1. It was the produce of a tree which anciently flourished in Arabia, but which appears to have degenerated, and now produces only an inferior quality. The best frankincense comes now from the high lands of India. It exudes from a tree called salai (the Boswellia setrata or thurifera of botanists). Some think that the frankincense exported largely from Arabia to the neighbouring nations was in part the produce of this tree imported by the Arab merchants from Hindustan.

Vers. 34-38. The Holy Incense.

Let us note here

I THE COMPOSTION OF THE INCENSE (vers. 34, 35). The utmost care was taken in the law that the incense should be properly composed, of the right materials, in the right proportion. Equal care is to be taken by Christians with their incense. Prayer is not to be adventured on rashly, carelessly, unpreparedly. The matter, even the very words, of prayer should be carefully weighed beforehand. To approach God with unworthy thoughts, to beseech him for those temporal advantages which we ought to regard as of no moment at all, is to "pray amiss to approach him with "strange incense." Equally unbecoming is it to use homely or over-familiar expressions in prayer. What we have to aim at is to reflect "the mind of Christ." Christ has given us three pattern prayers

1. The Lord"s prayer;

2. The intercessory prayer after the last supper, (Joh 17) and

3. The prayer in the garden of Gethsemane. (Mat_26:39) Let these be our frankincense, and stacte, and onycha. For a fourth material, we may us. the Psalms of David especially the penitential Psalms) We need not then to fear lest our incense should be "strange.

II THE CONTINUAL PRESENTATION OF THE INCENSE (ver. 30).

A portion of the incense was to be "beaten very small, and. put beforethe testimony" i.e. , before the ark and the presence of God, where it was to remain continually. It was not to be lighted, but to be in constant readiness for lighting. So there is in the Christian heart a prayerful temper, ever present before God, which God accepts and values, in the intervals between actual prayer. Our incense cannot always be mounting in cloud after cloud to the courts of heaven. But the temper may be in us, ready to kindle, at all times.

III THE VALUE OF THE INCENSE. The incense was among the things that were "most holy" (ver. 36). God set special store by it. He would have it near him in front of the tabernacle only just outside the vail and he would have it there constantly. So it pleases him to value the prayers of his saints. Angels offer them. (Rev_8:3) They ascend before his throne (ib, 4). They are acceptable to him. They have power with him. "The effectual fervent prayer of a righteous man availeth much". (Jam_5:16) One humble prayer, breathed by the publican, gained him forgiveness him. One earnest prayer, uttered by the penitent thief, obtained him Paradise. There is no limit to the value of faithful prayer, whereby we draw upon the bank of omnipotence.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those which the anointing oil was compounded of. This was prepared once a year, (the Jews say) a pound for each day of the year, and three pound over for the day of atonement. When it was used it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet smelling savour. Concerning both these preparations the same law is here given, that the like should not be made for any common use. Thus God would preserve in the peoples minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Exo 30:35

Of this Moses was to make incense, spicework, etc. (as in Exo 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.

Exo 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. Exo 30:6 and Lev 16:12). The remainder was of course to be kept elsewhere.

Exo 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 (Exo 30:32, Exo 30:33). "To smell thereto," i.e., to enjoy the perfume of it.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

frankincense

Frankincense is not to be confounded with incense (to which it was to be added), as it is often used apart from incense. We are told what composed the incense--never in Scripture what the frankincense was. All speaks of Christ--the sweet spices of those perfections which we may apprehend, the frankincense of that which God saw in Jesus ineffable.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Holy Incense

v. 34. And the Lord said unto Moses, Take unto thee sweet spices, stacte, a sweet-smelling gum similar to myrrh, and onycha, the pulverized shell of a mollusk, and galbanum, a bitter resin gained from a shrub of the desert, which strengthens the odor of the incense; these sweet spices with pure frankincense, which to this day is gathered from a small tree in. Arabia Felix and the surrounding country; of each shall there be a like weight, the ingredients were to be mixed in equal parts.

v. 35. And thou shalt make it a perfume, a confection after the art of the apothecary, as in the case of the ointment, tempered together, carefully cleaned from all impurities, pure, without strange admixtures, and holy;

v. 36. and thou shalt beat some of it very small, literally, pound it into powder, and put it before the testimony in the Tabernacle of the Congregation, where I will meet with thee, before the Ark of the Covenant in the Most Holy Place. It shall be unto you most holy.

v. 37. And as for the perfume, this holy incense, which thou shalt make, ye shall not make to yourselves according to the composition thereof; it shall be unto thee holy for the Lord.

v. 38. Whosoever shall make like unto that, to smell thereto, to enjoy its pleasant odor, shall even be cut off from his people. That which was consecrated to the Lord was not to be made common by profane use. Thus also prayer, which was symbolized by the incense, is never to be made in the spirit of levity, though it may now be sent up to the throne of God anywhere and at any time.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues to tell Moses what to do. Yahweh gives the commands only to Moses: all instances of "you" are singular. However, the words "blended by a perfumer" might mean that Moses could have the perfumer take the spices, blend them, grind them, and give them to Moses so Moses could put part of the mixture in front of the ark, as in UDB.

stacte, onycha, and galbanum

These are spices. (See: Translate Unknowns)

Make it into the form of incense, blended by a perfumer

The phrase with "blended" can be translated in active form. AT: "Make it into the form of incense that a perfumer has blended" or "A perfumer must blend it into a kind of incense" (See: Active or Passive)

blended by a perfumer

Possible meanings are 1) Moses was to have a perfumer do the work or 2) Moses was to do the work himself the way a perfumer would do it. See how you translated these words in Exodus 30:25.

You will grind it

"You will crush it." Here "you" refers to Moses. (See: Forms of You)

You will regard

Here "you" is plural and refers to Moses and all the people. (See: Forms of You)

translationWords

Yahweh

Moses

pure

frankincense

incense

set apart

ark

tent of meeting

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

נטף is balsam. Because it is merely the sap which drips from the wood of the balsam tree it is called נטף, “dripping” (Keritot 6a). In old French it is called gomme; English gum. The balm itself, however, is called thériaque (cf., however, Ramban).

ושחלת AND ONYCHA This is a root of a fragrant herb, smooth and transparent like a fingernail, In the language of the Mishna it is called צפורן, a nail (cf. Keritot 6a). This is exactly how Onkelos renders it: וטופרא, which is the Aramaic word corresponding to the Hebrew צפורן‎.

וחלבנה — This is a malodorous spice which is called galbanum. Scripture enumerates it among the spices of the incense to teach us that we should not regard as a light thing the duty of associating with ourselves when we band together for fasts and prayers Israelites who are transgressors — that they should be counted as ourselves (Keritot 6b).

סמים means other SPICES also.

ולבנה זכה AND PURE FRANKINCENSE — From here our Rabbis learned that eleven spices were mentioned to Moses on Sinai (a technical term, like הלכה למשה מסיני) as the ingredients of the incense. For the least number implied by the plural סמים is two; balsam, onycha and galbanum are three, making together five. The word סמים that follows (without stating any number) is intended to add a similar number as these already prescribed, viz., five, making ten, and frankincense makes eleven. They are the following: balm, onycha, galbanum, frankincense, myrrh, cassia, spikenard and saffron, altogether eight — for שבלת and נרד are one, it being given this compound name only because the nard resembles a שבלת, a spike, — costus, aromatic bark and cinnamon, altogether eleven. “Borith karshina” (lye obtained from a species of vetch) which is also mentioned in Keritotot 6a in connection with the ingredients of the incense was not burnt itself as incense, but the onycha was rubbed with it in order to whiten it — that it should be (look) better (Keritot 6a).

בד בבד יהיה means, these four ingredients mentioned here shall be equal, weight for weight — as the weight of one so shall be the weight of another. Thus indeed we learn (Keritot 6a): the balm, the onycha, the galbanum and the frankincense shall each have the weight of seventy manehs. The term בד seems to me to mean “a single article” (cf. בָּדָד, לְבַד) – they shall be “one equal with one”: they shall be the one the same as the other.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

TAKE UNTO THEE ‘SAMIM’ (AROMATICS), STACTE, AND ONYCHA, AND GALBANUM; ‘SAMIM’ (AROMATICS) WITH PURE FRANKINCENSE. Rabbi Abraham ibn Ezra commented that by way of the plain meaning of Scripture the interpretation of the verse is: “take unto you the aromatics which are stacte, onycha and galbanum; these spices [you are to take], and pure frankincense with them.” But it is not correct that Scripture should just repeat the word samim [in such a short verse], for it is not the normal way of Scripture to repeat words unless there is some lengthy interpolation or in order to indicate that it is a continuing thing. The truth is as our Rabbis have said, that the second word samim refers to other aromatics.Now Rashi wrote: “‘Samim’ — the least number of aromatics implied by the plural form of this word is two. Stacte, and onycha, and galbanum, make together five. ‘Samim’ adds a similar number to those already prescribed, thus making ten. With frankincense, makes eleven [altogether].”But one wonders! Why did Scripture not mention them explicitly? Perhaps Scripture is saying: “Take unto thee aromatics, stacte, and onycha, and galbanum, many aromatics with pure frankincense,” thus insisting only on these four spices, for they were the ones that caused the cloud of the smoke of the incense to ascend; but He commanded that they add to them many other aromatic spices in order that the pillars of smoke [of the incense] should be fragrant. This is why He did not explain [in the case of the incense] the weight of each component [as He did in the case of the Oil of Anointment], nor how much of it should be burnt [daily], since He insisted only that these four [spices mentioned] should be alike [in weight], and that he should add to them other good spices for the burning. The reason for this is that just as He had said with reference to the Oil of Anointment that they make it in accordance with the art of the perfumer, and did not specify how it was to be made but relied upon it [that they knew how to make it], so He said in respect of this incense that he take an equal weight of these four [mentioned] aromatics, and add to them other aromatics and make out of all the components one incense, done after the art of the perfumer, [which implies by] using spices known to blend well with these [four] and by preparing them through the process by which they are usually prepared. It is of this incense that he had to put before the Testimony, so that its pillar of smoke should go up, as was the custom to put spices on coals before kings. In the same way He shortened the account of how to make the incense, and did not mention it when He referred to all the other spices. In a similar vein the Rabbis have said in the Gemara: “Resh Lakish said: What is the meaning of the word k’toreth? It is something which circles and rises.” (incense) is thus of the root kateir (surrounding, circling), because the smoke of the burning incense circles and rises. Thus the Torah only commanded in connection with the incense to use those spices the smoke of which circles and rises, in a way similar to the art of the perfumers. Perhaps it was explained to Moses on Sinai by word of mouth which spices are best for that purpose, as well as the whole process of making the incense, for the process of making the Oil of Anointment was likewise explained to him in this manner, even though Scripture made it dependent upon the art of the perfumers. Or it may be that He insisted only on those [four spices] expressly mentioned in the verse, commanding that he perfume them with other spices after the art of the perfumers. And so the Rabbis have said in Midrash Chazit: “The Sages investigated and found no more fitting components for the incense than those eleven spices.”It is also possible that samim (aromatics) and b’samim (spices) denote the same thing, as I have mentioned, and these three components These are generally translated as being various kinds of fragrant spices: “stacte, and onycha, and galbanum.” But Ramban will now question the two terms [stacte and galbanum]. which He specified are not spices, for ‘nataph’ and ‘chel’bnah’ are saps, and shcheileth is the onycha which comes from the ocean. And Scripture states: “Take unto you the mentioned samim [i.e., all components mentioned above in the preparation of the Oil of Anointment — namely, the flowing myrrh, the cinnamon, the calamus, and the cassia — as all these b’samim also went into the incense, as will be explained], and the nataph, and shcheileth and the chel’bnah, and other samim [in addition, as will be explained], with pure frankincense, and make of them a perfumed incense, after the art of the perfumer.” For the samim mentioned above in connection with the Oil [of Anointment] — flowing myrrh, cinnamon, and cassia — also went into the incense. And the knei bosem [mentioned among the components of the oil] is in my opinion the kiluphah mentioned by the Sages, called dratzini in Arabic, and so also in the language of the Gemara,” which Rashi explained as “cinnamon.” which is a cane [of sweet spices] resembling reeds. And the samim which He commanded to add [to all those mentioned above] are: spikenard and saffron and the costus, in accordance with that which the Sages have taught. Perhaps Scripture only insisted on these nine — the cane of sweet spice — and cassia], and the four expressly stated in the making of the incense [nataph, shcheileth, chel’bnah, and frankincense]. With the three components [spikenard, saffron, and costus] added by the second word samim they form the eleven components of the incense. which He mentioned, but was not particular as to [the nature of] those included by means of the repetition of the word samim, except inasmuch as they are to be sweet, so that they may make a perfumed incense. Thus He shortened the account of the making thereof, as well as of the weights of the other components [except for the four mentioned in the making of the oil, where the weights are prescribed], because He commanded that they make it after the art of the perfumer.It appears to me that the Sages chose three spices [spikenard, saffron, and costus] because they are mentioned in the Song of Songs: Spikenard and saffron… and ‘oholoth,’ which is the costus. Its name is in the plural from [oholoth] because there are two kinds of it, the sweet and the bitter. Now Scripture mentioned there, calamus and cinnamon… frankincense, and myrrh together with these three [spikenard, saffron, and costus], and then said, with ‘all’ the chief spices, so as to include cassia. Thus you have there all the components of the incense. Now before that Scripture mentioned there: ‘k’pharim im n’radim’ (henna with spikenard plants). This is to include nataph ushcheileth v’chel’bnah [mentioned here in the verse] which are saps, for k’pharim is of the root ‘v’chapharta othah’ (and thou shalt pitch it), it being an adhesive sap. And the Targum Yerushalmi rendered: myrrh and ‘oholoth’ — [pure myrrh and] aksi lalu’an, means tree. See also Jastrow under the term aksiloliyon. which is that precious tree called in Latin linga lubin as aksi means “tree” in Aramaic, and lalu’an is the name of the tree. In Greek it is actually so called: aksiluin, ) for the Greek term. and so it is called in Arabic — al urtib. But Onkelos rendered: ‘ka’aholim’ planted of the Eternal — k’busmaya (as spices), without specifying a particular name [for oholim, as did the Targum Yerushalmi mentioned above].

NATAPH’ — is tzori (balsam). Now in Rashi’s commentary it is written: “The balm itself is called triga,. — To this term Ramban will object, since a theriac is an electuary [a medical compound] composed of many ingredients. but because it is merely the sap which ‘drips’ from the wood of the balsam it is called nataph (dripping).” But I do not know whether this is the scribe’s mistake, or the one who so told Rashi misinformed him. For theriac [the triga mentioned by Rashi] is not one ingredient but is a compound of many ingredients, containing leaven and honey, the flesh of forbidden animals and reptiles, for the powder of dried scorpions and the flesh of the viper go into it, this being the reason why it is so called [theriac], for “poison” in Greek is called theriac. So also in the language of the Talmud: “Torkai (stung by) a serpent.” Similarly this compound is mentioned in the language [of the Rabbis]: “as theriac is good for the whole body.” And Heaven forbid that there should be in the incense the flesh of forbidden animals and reptiles, leaven and honey, for it is written, for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the Eternal. Rather, the tzori is the oily sap which drips from the balsam tree, called in the language of the Sages k’taph. It is this which we have been taught: “Rabban (Prince) of the Sanhedrin. Shimon ben Gamaliel says: The tzori [required for the incense] was the sap which exuded from the k’taph (balsam) tree.” Perhaps it is called k’taph (plucking off) because they break off its branches on days in the hot season, and the balm runs down from the place where it is broken. In the Gemara of Chapter Bameh Madlikin it is stated: “Rabbi Shimon ben Eleazar says: We do not light [the Sabbath lamp] with tzori, and so did Rabbi Shimon ben Eleazar say: The tzori [required for the incense] was the sap exuding from the balsam tree.” And there in the Gemara, 25b. the Sages explained the reason [why that balm is not used for the Sabbath lamp], because its fragrance spreads and he may come to use it as food [and taking off oil from a burning lamp is considered the same as extinguishing it]. Thus it is clear that the tzori mentioned [for the incense] is that good oil mentioned [in the above Gemara].And I wonder! For Onkelos translated: ‘n’choth’ (spicery) ‘u’tzri’ (and balm) and labdanum — sh’aph u’ktaph. Similarly he rendered: a little ‘tzori’ (balm), 43:11. — k’taph. But nataph [here in this verse] he translated n’tupha, and did not translate it as he did in the case of the word tzori! as the Aramaic k’taph, he should have translated likewise here the Hebrew nataph, for as said above nataph is tzori, and so why did he translate it as k’topha? And Yonathan [ben Uziel] translated everywhere tzori as sh’aph, which is a term for an anointing oil in the language of the Talmud, such as in their saying: “[for him whose eyes hurt] they make shipha (an ointment of various components) in a vessel,” the word shipha being short of the letter ayin, which would make it she’ipha. A similar example is: “D’sha’yeiph (he anoints) him with the same kind he gave him” to eat. Here too, the word d’sha’yeiph is like d’sha’iph [with the letter ayin].It appears from their opinions as k’taph, and from Yonathan who translated it as sh’aph. that both the balsam tree and its fruit are called tzori in the Sacred Language, just like t’einah (fig), rimon (pomegranate), ethrog, and many other names like them. The term n’choth is thus, according to them, [Onkelos and Yonathan], a generic name for all notable and fragrant oils. That is why Scripture states, and he [Hezekiah] showed them all the house ‘n’chothoh’ (of his treasure), because the treasure-house where the precious oil is stored is called by that name, seeing that it is the choicest of all treasure, and there in fact it is also written, and the precious oil. Therefore Onkelos said in the case of the present that Jacob sent to Joseph, that they brought him sh’aph [which is the Aramaic translation for the Hebrew n’chot], 43:11. which is the term for that notable oil. And they further brought [in the present for Joseph] from the branches of the tzori-tree called k’taph. In other places where Scripture mentions tzori alone, speaking of it as a beneficial medicine — such as in the verse, Is there no ‘tzori’ in Gilead? — Yonathan translates it as referring to the oil called sh’aph. Onkelos translated [here] nataph as netupha, which is an oil called by that name because it “drips” from the broken branches. There is no justification here to translate nataph as sh’aph, for the incense did not contain any ointment.Now I have seen that Harav Rabbi Moshe [ben Maimon] 2:4. included in the incense the bark of a tree called in Arabic od balsan. From this it would appear that he was of the opinion that Rabban Shimon ben Gamaliel who said: “The tzori [required for the incense] was the sap which exuded from the k’taph-tree” thereby intended to differ with the Sages [who counted the tzori among the eleven components of the incense], and to say instead that tzori was not one of the ingredients of the incense, since tzori is nothing but a sap, and it was not the sap [of the k’taph] that was put into the incense, but the [bark of the] k’taph itself.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.