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You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement;[a] once in the year[b] he is to make atonement on it throughout your generations. It is most holy to the Lord.”[c]

The Ransom Money

11 [d] The Lord spoke to Moses,[e]

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Footnotes

  1. Exodus 30:10 tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.
  2. Exodus 30:10 sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, are to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.
  3. Exodus 30:10 sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.
  4. Exodus 30:11 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).
  5. Exodus 30:11 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).