10<\/strong>. An annual rite of atonement to be performed for it. The law presupposes Leviticus 16<\/span> (which prescribes the ceremonial of the annual Day of Atonement), and is thus later than it. Lev 16:16<\/span>; Lev 16:18<\/span>; Lev 16:20<\/span> prescribes a rite of atonement for the Holy place, the Tent of Meeting, and the altar of burnt-offering, but none for the altar of incense: the present verse supplies the deficiency.<\/p>\n upon the horns of it<\/em> ] by putting some of the blood of the sin-offering of atonement<\/em> (the goat for the people of Lev 16:5<\/span>; Lev 16:15-19<\/span>) upon them: cf. Lev 4:7<\/span>; Lev 4:18<\/span>. The marg. for<\/em> may be disregarded.<\/p>\n for it<\/em> ] to preserve it, like the other sacred objects, in its ideal holiness: cf. Exo 29:36<\/span>, with the note.<\/p>\n most holy<\/em> ] see on Exo 29:37<\/span>.<\/p>\n make atonement<\/em> ] both here and elsewhere make<\/em> propitiation<\/strong> would be a better rend. of kipper<\/em>, and propitiation<\/em>, &c., of its derivatives (cf. propitiatory<\/em>, suggested on Exo 25:17<\/span> for kappreth<\/em>): not only is this the idea of the word, but kipper<\/em> and its derivatives are usually represented in LXX. by ( ) , &c., which in the NT. are expressed in English by ‘(make) propitiation<\/em> ’ (Rom 3:25<\/span>; 1Jn 2:2<\/span>; 1Jn 4:10<\/span>; Heb 2:17<\/span> RV.): an important link of connexion between OT. and NT. is thus lost, when, of the two corresponding terms, the rend. is atonement<\/em> in the OT. and propitiation<\/em> in the NT. (note that in NT. ‘atonement’ occurs in AV. Rom 5:11<\/span> only, RV. reconciliation<\/em>; in RV. never). For a fuller discussion of the meaning and use of the Heb. term, reference must be made to the notes on Leviticus 4<\/span>, and to the writer’s art. Propitiation in DB.<\/em>; see also H. M. P. Smith’s arts. in the Biblical World<\/em> (Chicago), Jan., Feb., Mar., 1908. Here it can only be briefly explained that kipper<\/em> is used in two<\/em> applications: (1) with a human<\/em> subject, to make appeasement<\/em> or propitiation<\/em>, Exo 32:30<\/span> (see the note), Gen 32:20 , 2Sa 21:3<\/span> (cf. in the passive, the implicit subject being some act or rite, 1Sa 3:14<\/span>, Deu 21:8<\/span> b, Isa 6:7<\/span>; Isa 22:14<\/span>; Isa 27:9<\/span>, Pro 16:6<\/span>); so in P, where the subject is always either the priest, or (rarely) an offering, and the means of effecting the propitiation usually a sacrifice (as ch. Exo 29:36-37<\/span>, Lev 1:4<\/span>), but occasionally some other act or offering (as below, vv.<\/em> 15, 16, Num 25:13<\/span>: see further details in DB.<\/em> iv. 130); (2) with God<\/em> as subject, to treat propitiously<\/em> (EVV. to be merciful, forgive<\/em>, &c.) either an offender (Deu 21:8<\/span> a, Deu 32:43<\/span>, Eze 16:63<\/span>, 2Ch 30:18<\/span>) or an offence (Jer 18:23<\/span>, Psa 65:3<\/span>; Psa 78:38<\/span>; Psa 79:9<\/span>, Dan 9:24<\/span>). The actual meanings, and usages, of kipper<\/em> can be determined from the OT. itself (see DB.<\/em> l.c.). Whether, however, as used to be supposed, its primary<\/em> meaning was either (Arab.) to cover<\/em>, or (Syr.) to wipe away<\/em>, is very doubtful. In Ass. kapru<\/em>, it seems, means properly to remove; kuppuru<\/em> is to remove ritual impurity<\/em> from a person or thing; and the word appears to have come into Heb. with the sense of ritual purgation<\/em> attaching to it, and to have been developed there so as to express the ideas of purge away<\/em> (sin) ritually, declare purged, remove guilt<\/em> or cause of offence, appease<\/em>, &c. See Langdon, Exp. Times<\/em>, April 1911, p. 320 ff.; cf. Zimmern, KAT.<\/em> 3 [212] 601 f.<\/p>\n [212] Die Keilinschriften und das A T.<\/em>, 1903, by H. Zimmern (pp. 345 653) and H. Winckler (pp. 1 342).<\/p>\n 11 16<\/strong> (cf. Exo 38:24-31<\/span>). The ransom of souls at a census. When a census of the people is taken, every man is to pay half a (silver) shekel to Jehovah as a ransom for his life, that no ‘plague’ break out among the people: the proceeds of the tax to be applied to the maintenance of the daily services in the sanctuary. It must have been a popular belief, current at the time when this law was drawn up, that a census was dangerous to the lives of the persons numbered (cf. 2 Samuel 24<\/span>), whether because it was likely to give rise to feelings of self-satisfaction and pride, or because it tended to bring the sins and imperfections of individuals prominently before God’s notice: every adult male of the community was therefore to pay a ‘ransom’ (Exo 21:30<\/span>) for his life, by which he, as it were, purchased it for himself and secured it against peril of death. The Gallas of E. Africa believe that to count their cattle impedes the increase of the flock; and the Lapps, at least formerly, would not count themselves, for fear of the great mortality which they supposed would ensue (Frazer, p. 174 of the volume cited on Exo 23:19<\/span> b). And an Arab is averse to counting the tents, or horsemen, or cattle of his tribe, lest some misfortune befal them (Burckhardt, Travels<\/em>, p. 74 f.). In 2Ch 24:6<\/span>; 2Ch 24:9<\/span> (in two passages added<\/em> by the Chronicler to the original narrative of 2Ki 12:7-9<\/span>) it is stated that the tax here imposed was enforced though not apparently upon occasion of a census by Joash.<\/p>\n Verse 10<\/span>. An atonement – once in a year<\/B><\/I>] On the tenth<\/I> day of the seventh<\/I> month. See Le 16:18<\/span>, &c., and the notes there. See Clarke on Le 16:21<\/span>, &c.<\/P> <\/p>\n Once in a year<\/B>, on the day of expiation, Lev 16:19<\/span>; Num 29:7<\/span>. <\/P> With the blood of the sin-offering of atonements<\/B>; to note, that the prayers of the saints are acceptable to God no otherwise but through the blood of Christ, who was offered for the expiation of our sins. <\/P> <\/p>\n And Aaron shall make an atonement upon the horns of it once in a year<\/strong>,…. 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 Le 16:18<\/span> and as the altar of burnt offering was first expiated and then used,<\/p>\n Ex 29:36<\/span> so it seems the altar of incense had not only an atonement made on it, but for it: and this was done<\/p>\n with the blood of the sin offering of atonement<\/strong>; 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 1Jo 2:1<\/span><\/p>\n once in the year shall he make atonement upon it, throughout your generations<\/strong>; 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<\/span><\/p>\n it is most holy unto the Lord<\/strong>; 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,<\/p>\n “the altar is sanctified to these things only, and not to any other service.”<\/p>\n 10. And Aaron shall make an atonement. We should observe here the correspondence between the two altars; for, as the Israelites were admonished that the sacrifices would not please God, unless all uncleanness were wiped away by pure and holy prayers, so also the altar of incense was purified by the sprinkling of blood, that they might learn that their prayers obtained acceptance through sacrifices. Although this was only done once a year, yet it was daily to be called to mind, in order that they might offer the death of Christ by faith and prayer, (153) and yet might know that their prayers had no sweet savor, unless in so far as they were sprinkled with the blood of atonement. <\/p>\n (153) “ Ut fide et precibus adolerent mortem Christi.” — Lat. “ Afin qu’en appliquant a eux la vertu de la mort de Jesus Christ par foy et prieres;” in order that applying to themselves the virtue of the death of Jesus Christ by faith and prayers. — Fr. <\/p>\n (10) Aaron shall make an atonement upon the horns of it once in a year.<\/strong>This passage seems to determine the sense of Lev. 16:18<\/span>, where some have supposed that the altar that is before the Lord is the brazen altar. Once in the year, on the great day of atonement, the high priest, after entering within the vail and sprinkling the blood of the offerings upon the mercy seat (Lev. 16:14-15<\/span>), was to go out unto the altar that was before the Lord, and put of the blood of the bullock, and of the blood of the goat, upon the horns of the altar round about, and sprinkle of the blood upon it with his finger seven times, and so cleanse it, and hallow it, and make an atonement for it (Lev. 16:18-19<\/span>).<\/p>\n 10<\/strong>. <\/strong> Once in the year shall he make atonement <\/strong> The absolute holiness of Jehovah was further enhanced in the minds of the people by the thought that altars and holy places would after a time be liable to contract some defilement, and hence the solemn purifications of all once in the year<\/strong>, on the great day of atonement . See on Leviticus 16<\/span>, where the ceremonies of this day are given in detail .<\/p>\n Exo 30:10<\/span><\/em><\/strong>. <\/strong>Aaron shall make an atonement upon the horns of it<\/em><\/strong><\/strong> This ceremony was to be performed on the great day of expiation; see Lev 16:18-19<\/span> when the high-priest alone entered into the holy of holies, <\/em>and made an atonement by blood, which he offered for himself and for the errors of the people, <\/em>Heb 9:7<\/span>. These atonements <\/em>and purifications <\/em>were used, no doubt, to express the weakness and imperfections of all the legal ceremonies; which, though types of the great gospel blessings, yet themselves needed to be purified; see Heb. chapters 9: and 10: throughout. The latter clause of this verse, it is most holy unto the Lord, <\/em>might, with as much propriety, be rendered, it shall be <\/em>(that is, thus expiated) most holy unto the Lord; <\/em>for there is no verb in the Hebrew. The horns <\/em>of the altar, it is most probable, are used as a part for the whole; for, from Lev 16:18-19<\/span> it appears, that the blood <\/em>was not put upon the horns <\/em>only: the whole altar was sprinkled with it seven times. The altar of burnt-offering <\/em>had horns <\/em>upon the four corners of it, upon which the blood of the bullock, <\/em>ch. Exo 29:12<\/span> is ordered to be put. Horns, <\/em>says Parkhurst, are the well-known emblems of strength, power, or glory, both in the sacred and prophane writers; and that, not only because the strength of those animals which are furnished with horns, <\/em>consists therein; (see Deu 33:17<\/span>. Psa 22:22<\/span>; Psa 92:10<\/span>. Dan. ch. 8:) but also because, as horns <\/em>are in Hebrew expressed by the same word as the rays <\/em>or columns of light; <\/em>so are they striking emblems of the natural light, <\/em>the representative of the REDEEMER, the<\/em> <\/p>\n Light of the world. <\/em>We find that, among the heathens, horns <\/em>are the very hieroglyphical name for force <\/em>or power: addis cornua pauperi,thou givest horns <\/em>(strength <\/em>or power<\/em>) to the poor, <\/em>says Horace, speaking of wine: he pushed with horns <\/em>(force<\/em>) the <\/em>Trojans, says Homer, of Achilles. Horns <\/em>and horned animals, <\/em>such as bulls; goats, stags, &c. were supposed to bear a peculiar relation to the Apollo <\/em>or Sun <\/em>of the heathens: and, indeed, as Spencer has shewn at large, the heathens used to adorn their altars with a variety of horns; <\/em>which too were often placed upon the heads of their gods. <\/p>\n REFLECTIONS.<\/strong>1 The incense of praise and thanksgiving for daily mercies is as needful as prayer for daily pardon. 2. Our holiest services need the blood of Christ, or they would be regarded of God as an unclean thing. 3. While Christ is interceding for us in heaven before the golden altar, it becomes us to be found sending up the incense of prayer and praise, that, perfumed by him, they may appear before the throne of God as a sweet-smelling savour. <\/p>\n Lev_16:18; Lev_16:29-30 .<\/p>\n Exo 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.<\/p>\n Ver. 10. An atonement upon the horns of it.<\/strong> ] Pardon must be sought for the defects found in prayers; as Nehemiah craved mercy for his reformations.<\/p>\n once in a year, viz. the tenth day of the seventh month. Lev 16:18, Lev 16:29, Lev 16:30. Num 29:7. <\/p>\n sin offering. See note on Exo 29:14. <\/p>\n holy. See note on Exo 3:5. <\/p>\n atonement <\/p>\n (See Scofield “Exo 29:33”). <\/p>\n 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 <\/p>\n sin offering: Lev 16:5, Lev 16:6 <\/p>\n Reciprocal: Exo 29:14 – it is a Exo 30:1 – an altar Lev 4:3 – for a sin Lev 16:34 – once a year 1Ch 6:49 – make an atonement Heb 10:3 – a remembrance<\/p>\n Exo 30:10. Aaron shall make an atonement upon the horns of it once in a year Namely, upon the day of atonement, (see Lev 16:18-19,) when the high-priest was to take it 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, Psa 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, (Luk 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 burned, 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, Isa 1:13.<\/p>\n 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. An annual rite of atonement to be performed for it. … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 30:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2401","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2401","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2401"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2401\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2401"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2401"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2401"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"