Exodus 30:35

(35) A confection after the art of the apothecary.—See Note on Exo_30:25. Bezaleel’s art was called in, both for the composition of the holy oil and of the holy incense (Exo_37:29).

Tempered together.—So the LXX., the Vulg., and the Targums of Onkelos and Jonathan. But most moderns render “salted,” or “mixed with salt.” (See Buxtorf, Gesenius, Lee, Rosenmüller, De Wette, Kalisch, Keil, &c.). The word used is capable of either meaning.

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

35. a perfume, the work of the perfumer] as v. 25.

seasoned with salt] salted (cf. Sir_49:1 Heb.). In spite of the Versions (‘mixed’; and so RVm. = AV. tempered together [without ‘with salt’]), this is the only rend. which philology permits (so Ges. Di. Bä. &c.). ‘Seasoned with salt’ is, however, a doubtful paraphrase; for the incense was not a food. Salt, from its purifying and antiseptic properties, may have been added to the other ingredients, as symbolical of what was wholesome and sound; it has also been supposed (J. D. Michaelis, as cited by Di. and Bä.) that it may have been used, as causing the incense to kindle more rapidly, for the purpose of diffusing a wider cloud of smoke. The incense used in the Herodian temple is stated by Jos. (B.J. v. 5. 5) and the Talm, to have consisted of thirteen ingredients: see EB. ii. 2167.

pure] a different word from the ‘pure’ of v. 34, and meaning free from adulteration, or other impurities.

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 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.

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

Together. Hebrew literally, "salted," (Chaldean) as salt was to accompany all the sacrifices, Leviticus ii. 13. But it was not, perhaps, to be mixed with this perfume, no more than with the wine of libations. The word may signify "a thing used in embalming, pure and holy."

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).

Tempered together, Heb. salted; either,

1. Properly, for salt was to be offered with all offerings, Lev 2:13. And the Hebrew doctors tell us that six egg-shells full of salt were used. Or,

2. Metaphorically, well mixed together, as salt was with things either offered to God, or eaten by man.

Pure, of the best of each kind of drugs, the most perfect and uncorrupted.

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

35. Art of the apothecary — See on Exo_30:25.

Tempered together — Rather, seasoned with salt, after the manner of meat offerings. See on Lev_2:13.

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

A confection after the art of the apothecary. Like the holy oil, the incense was to be artistically compounded by one accustomed to deal with such ingredients. It was actually, in the first instance, the work of Bezaleel. (Exo_27:2-9) Tempered together. This translation is supported by the authority of the Septuagint and the Vulgate, and is defended by Canon Cook. But the mass of modern critics is in favour of the translation "salted," or "with salt." (So Buxtorf, Gesenius, De Wette, Kalisch, Keil, etc.) If, nobel suggests "comminuted," identifying malakh with marakh. The point is not one of much importance.

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

ממלח TEMPERED TOGETHER — Understand this as the Targum renders it: מעורב, mixed — that they should thoroughly intermix the powder of the ingredients. I think that similar in meaning to it are the nouns in (Jona 1:5) “Then the mariners (המלחים) were afraid”; (Ezekiel 27:27) “thy mariners (מלחיך) and thy pilots”, who are so called because they turn over (stir up) the water with oars when they propel the ship — like a person who stirs up beaten eggs with a spoon in order to mix them with water. Anything that a person wishes to mix up thoroughly he stirs up with his finger or with a spoon.

ממלח טהור קדש TEMPERED TOGETHER, PURE AND HOLY — i. e. tempered together shall it (the compound) be, pure shall it be, and holy shall it be.

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.

MEMULACH’ (SEASONED WITH SALT), PURE AND HOLY. This means that it be seasoned with salt of Sodom, just as the Rabbis have said: “Of salt of Sodom, the fourth part of a kab.” Onkelos translated [memulach as] m’areiv (mixed together). By this he intended to say that memulach means “rubbed out” — that the ingredients should all be so well-ground and mixed so thoroughly together, that their identity is “rubbed out” and none of the [individual] ingredients can be recognized. This is of the expression: For the heavens ‘nimlochu’ (shall vanish away) like smoke. Similarly: ‘u’vloyei m’lachim’ (and worn rags); A fruitful land ‘limleichah’ (into a salt waste). These are all expressions of destruction and annihilation.And Rashi explained that the term memluach means that it be thoroughly mixed together in the grinding of the ingredients one with another. To this interpretation Rashi brought proof from the verse similar in meaning: ‘malachayich’ (thy mariners) and thy pilots, who are so called “because they turn over the water with the oars when they propel the ship, like a person who stirs up beaten eggs with a spoon in order to mix them thoroughly.”In my opinion mariners are called malachim [of the root melach — salt] because they know the “taste” of the sea, as if they could feel if it is “salty” or “sweet;” that is to say, they know when it will be sweet and pleasant for those travelling by sea, and when it will be bad and bitter for them. It is not those who hold the oars [propelling the ship] who are called malachim [as Rashi said], for it is written on Tyre, The inhabitants of Sidon and Arvad were thy ‘shotim’ (rowers);, Verse 8. The elders of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea ‘u’malacheyhem’ (and their mariners) were in thee., Verse 9. For it is the older captains who know the sea that are called malachim. And it is further written, And all that handle the oar, ‘malachim’ (the mariners), and all the pilots of the sea, shall come down from their ships, they shall stand upon the land., Verse 29. Thus three categories are mentioned: those that handle the oar, the mariners, and the pilots [which proves that malachim — the mariners — are not those that handle the oar].Similarly, a fruitful land ‘limleichah’ means “to a salt land,” for in a salt land nothing will grow, just as is written of Sodom, The whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, and it is further written, and he sowed it with salt. It is possible that the letter lamed is redundant in the verse, for the heavens ‘nimlochu’ like smoke, the intent thereof being as in the word nimchu (erased), which would make it similar to these cases: ba’l'umim; (among the nations). wholly ‘shalanan’ (at ease) and quiet. (ease).

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.