Exodus 30:7

Exo 30:7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

Ver. 7. Shall burn thereon sweet incense.] Faciunt et vespae favos. The heathens had the like custom -

“Verbenasque adole pingues, et mascula thura.”

- Virgil.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 30:7-8. 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 burned daily on the brazen altar, but for the honour of God, and to show 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.

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

Meaning, when he trimmeth them, and refresheth the oil.

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

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 (Psa 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 (Luk 1:10; Heb 7:25).

every morning . . . at even--In every period of the national history this daily worship was scrupulously observed.

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 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, &c. The perfume that was to be burnt on this altar is described Ex 30:34. No blood was ever sprinkled on this altar, except on the day of general expiation, which happened only once in the year, Ex 30:10. But the perfume was necessary in every part of the tabernacle and its environs.

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

(7) Aaron shall burn thereon sweet incense (Heb., incense of spices) every morning.—On the composition of the incense, see Exo_30:34-35. That the offering of incense regularly accompanied both the morning and evening sacrifice appears from Psa_141:2; Luk_1:10. That it was symbolical of prayer may be gathered both from those passages and also from Rev_5:8; Rev_8:3-4.

When he dresseth the lamps.—Comp. Exo_27:21.

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

7. burn] properly, make to exhale (or make into) sweet smoke, as Exo_29:13 (see the note).

sweet spices] see on v. 34.

when he dresseth the lamps] cf. on Exo_27:21.

7–10. Incense is to be burnt upon the altar twice a day by the high priest, in the morning when the lamps are removed from the candlestick for trimming, and in the evening when they are replaced and lighted. Atonement is to be made for it once a year by the blood of the sin-offering (Lev_16:15-19) being applied to its horns.

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

Aaron, or some other priest. They did it by turns, and were bound to observe continence during the time of their ministry. (Leviticus xv. 16; Luke i. 9.) (Calmet)

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).

Aaron was to do this for the first time, but afterwards any priest might do it, as appears from Luk 1:9; this not being done in the holy of holies, which was the high priest’s peculiar.

When he dresseth the lamps, i.e. cleansed them, and prepared them for the receiving of the new light.

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

7, 8. Perpetual incense — Like the continual burnt offering, this burning of incense of spices was to be repeated every morning, and also at even, or between the two evenings. See on Exo_29:39. It was to correspond with the dressing and lighting of the lamps. The composition of the incense is described in Exo_30:34-38.

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

Sweet incense. Literally, "incense of perfumes." For the composition of the incense, see vers. 34-38. When he dresseth the lamps. The lamps of the golden candlestick were to be trimmed and cleaned, their wicks looked to, and fresh oil added, if necessary, every morning, immediately after daybreak. See the comment on Exo_27:21. The duty devolved on the priests.

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

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.

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

General Information:

Yahweh continues telling Moses what the people must do.

throughout your generations

"through all the generations of your descendants." See how you translated this in Exodus 12:14.

But you must offer

Though the word "you" is addressed to Moses, the instruction is given specifically to Aaron and his descendants as to when and what they are to offer on the altar of incense.

translationWords

Aaron

incense

lampstand

altar of incense

Yahweh

people group

generation

burnt offering

grain offering

sacrifice

drink offering

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

בהטיבו WHEN HE TRIMMETH — This word is an expression for cleansing the bowls of the candelabrum from the ashes of the wicks which had burnt out during the night; and he used to clean them (the lamps) out every morning.

הנרת THE LAMPS — luces in old French And this is the meaning of נרות whenever it is mentioned in connection with the candelabrum, except in any passage where the term העלאה “causing to ascend” (any verbal form which is the Hiphil of עלה), which denotes lighting is used, and there it signifies “lights”, (The translation here is therefore: “when he cleans out the lamps”, not “when he trims the lights”).

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.

AND AARON SHALL BURN THEREON INCENSE. This commandment [of burning the incense] did not devolve upon the High Priest alone, but was also incumbent upon the common priests, as is the law of the lighting of the lamps mentioned right beside it, [every morning, when he dresseth the lamps], although of that too it says, And when Aaron lighteth the lamps, and yet it does not apply to the High Priest alone, as He said above, Aaron and his sons shall set in order. Therefore I do not know why He mentioned Aaron in both of them, and did not say “the priest” [which would signify any — even a common-priest]. Perhaps it is because of Scripture’s statement further, And Aaron shall make atonement upon the horns of it once in the year, which was done by Aaron only, [because the reference there is to the Service on the Day of Atonement which could be performed only by the High Priest — therefore He also mentioned the name of Aaron in the verse before us and in the following verse]. Or it may be that He hinted that it was to be Aaron who [at the first time] was to begin the burning of the incense and the lighting of the lamps. Similarly at the end of Seder Emor el hakohanim He said, Aaron shall set in order, and He did not mention his sons, because it was Aaron who performed it first. The phrase a statute forever mentioned there, refers to the commandment [of kindling the lamps, and does not mean that it is a statute forever that only the High Priest do it].

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.