Keluaran 30:7-8

30:7 Aaron is to burn sweet incense ¹  on it morning by morning; when he attends ²  to the lamps he is to burn incense. ³  30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Keluaran 37:25-29

The Making of the Altar of Incense

37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ⁴  37:26 He overlaid it with pure gold – its top, ⁵  its four walls, ⁶  and its horns – and he made a surrounding border of gold for it. ⁷  37:27 He also made ⁸  two gold rings for it under its border, on its two sides, on opposite sides, ⁹  as places ¹⁰  for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Bilangan 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ¹¹  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ¹²  of Moses.

Bilangan 16:1

The Rebellion of Korah

16:1 ¹³ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ¹⁴  took men ¹⁵ 

1 Samuel 2:28

2:28 I chose your ancestor ¹⁶  from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites.

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ¹⁷ 

“My heart rejoices in the Lord;

my horn ¹⁸  is exalted high because of the Lord.

I loudly denounce ¹⁹  my enemies,

for I am happy that you delivered me. ²⁰ 

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ²¹  of the Philistines for seven months, ²² 

1 Samuel 23:13

23:13 So David and his men, who numbered about six hundred, set out and left Keilah; they moved around from one place to another. ²³  When told that David had escaped from Keilah, Saul called a halt to his expedition.

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 26:16

26:16 This failure on your part isn’t good! ²⁴  As surely as the Lord lives, you people who have not protected your lord, the Lord’s chosen one, are as good as dead! ²⁵  Now look where the king’s spear and the jug of water that was by his head are!”

1 Samuel 26:2

26:2 So Saul arose and

went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph.

1 Samuel 29:11

29:11 So David and his men got up early in the morning to return ²⁶  to the land of the Philistines, but the Philistines went up to Jezreel.

Ibrani 9:6

9:6 So with these things prepared like this, the priests enter continually into the outer tent ²⁷  as they perform their duties.

[30:7]  ¹ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ² tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ³ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[37:25]  ⁴ tn Heb “from it were its horns,” meaning that they were made from the same piece.

[37:26]  ⁵ tn Heb “roof.”

[37:26]  ⁶ tn Heb “its walls around.”

[37:26]  ⁷ tn Heb “and he made for it border gold around.”

[37:27]  ⁸ tn Heb “and he made.”

[37:27]  ⁹ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.

[37:27]  ¹⁰ tn Heb “for houses.”

[16:40]  ¹¹ tn Heb “from the seed of.”

[16:40]  ¹² tn Heb “hand.”

[16:1]  ¹³ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ¹⁴ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹⁵ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[2:28]  ¹⁶ tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.

[2:1]  ¹⁷ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ¹⁸ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ¹⁹ tn Heb “my mouth opens wide against.”

[2:1]  ²⁰ tn Heb “for I rejoice in your deliverance.”

[6:1]  ²¹ tn Heb “field.”

[6:1]  ²² tc The LXX adds “and their land swarmed with mice.”

[23:13]  ²³ tn Heb “they went where they went.”

[26:16]  ²⁴ tn Heb “Not good [is] this thing which you have done.”

[26:16]  ²⁵ tn Heb “you are sons of death.”

[29:11]  ²⁶ tc Heb “to go in the morning to return.” With the exception of Origen and the Lucianic recension, the Old Greek tradition lacks the phrase “in the morning.” The Syriac Peshitta also omits it.

[9:6]  ²⁷ tn Grk “the first tent.”