Cebuano Ang Bible (Bugna Version)

1Ug magbuhat ka ug usa ka halaran alang sa pagsunog ug incienso: sa kahoy nga acacia buhaton mo kini. 2Ang gitas-on niini usa ka maniko, ug ang gilapdon niini usa ka maniko: kini magaupat ka laro: ug ang gantong niini duruha ka maniko: ug ang mga sungay niini maganayon sa mao gihapon nga bulos. 3Ug hal-upan mo kini ug lunsayng bulawan, ang ibabaw, ug ang mga bungbong niini maglibut, ug ang mga sungay niini; ug buhatan mo kini ug usa ka cornisa nga bulawan maglibut. 4Ug magbuhat ka alang niini ug duruha ka singsing nga bulawan sa ilalum sa cornisa niini; sa duruha ka pandugo sa duruha ka kilid niini pagabuhaton mo aron sa pagsulod sa mga yayongan kong pagadad-on kini. 5Ug buhaton mo ang mga yayongan sa kahoy nga acacia, ug hal-upan mo kini ug bulawan. 6Ug igabutang mo kini sa atubangan sa tabil nga anaa sa duol sa arca sa pagpamatuod, sa atubangan sa halaran-sa-pagpasig-uli nga anaa sa ibabaw sa pagpamatuod, nga didto makigtagbo ako kanimo. 7Si Aaron magasunog sa ibabaw niini ug incienso nga mahumot: sa matagbuntag sa diha nga mag-ayo siya sa mga lamparahan, magsunog siya niana. 8Ug sa diha nga magdagkot si Aaron sa mga lamparahan sa pagkagabii, magsunog usab siya niini: ang incienso nga nagapadayon sa atubangan ni Jehova ngadto sa tibook ninyong mga kaliwatan. 9Dili kamo maghalad sa ibabaw niini ug incienso nga lain, ni halad-nga sinunog, ni halad-nga-kalan-on; ug dili kamo magyabo sa ibabaw niini ug halad-nga-ilimnon. 10Ug sa ibabaw sa iyang mga sungay magabuhat si Aaron ug halad sa pagtabon-sa-sala makausa sa matag-tuig; uban sa dugo sa halad-tungod-sa-sala nga sa mga pagpasig-uli makausa sa matag-tuig magabuhat siya ug halad sa pagtabon-sa-sala alang niini ngadto sa inyong mga kaliwatan. Kini labing balaan alang kang Jehova. 11Ug nagasulti si Jehova kang Moises, nga nagaingon: 12Sa diha nga ikaw magkuha sa padron sa mga anak sa Israel ingon sa mga giisip gikan kanila, unya ang tagsatagsa magahatag kang Jehova ug lukat sa iyang kalag, sa diha nga pagaisipon mo sila; aron wala kanilay kamatay sa diha nga ikaw magaisip kanila. 13Niini sila magahatag bisan kinsa nga nagaagi kanila nga ginaisip, tunga sa siclo sumala sa siclo sa balaang puloy-anan. Ang siclo may kaluhaan ka obolo: ang tunga sa siclo mao ang halad alang kang Jehova. 14Bisan kinsa nga mahiapil sa pag-isip, gikan sa kaluhaan ka tuig ang panuigon ngadto sa itaas, magahatag ug halad kang Jehova. 15Ang dato dili magahatag ug labaw, ug ang kabus dili magahatag ug kubos, sa tunga sa siclo, diha nga maghatag sila ug halad kang Jehova, sa paghalad sa halad sa pagtabon-sa-sala alang sa inyong mga kalag. 16Ug pagakuhaon mo ang salapi nga sa pagtabon-sa-sala gikan sa mga anak sa Israel, ug igahatag mo kini nga sa mga kinahanglanon sa balong-balong nga pagatiguman: aron kini mamahimo nga handumanan sa mga anak sa Israel, sa atubangan ni Jehova, aron matabonan ang sala sa inyong mga kalag. 17Ug si Jehova nagsulti kang Moises, nga nagaingon: 18Magbuhat ka usab ug usa ka dolang nga tumbaga, ug ang tungtunganan niini nga tumbaga, sa paghunaw; ug igabutang mo kini sa kinataliwad-an sa balong-balong nga pagatiguman ug sa halaran; ug butangan mo kini ug tubig sa sulod niini. 19Ug si Aaron ug ang iyang mga anak nga lalake manghunaw diha sa ilang mga kamot ug manghimasa sa ilang mga tiil; 20Ug sa diha nga magasulod sila sa balong-balong nga pagatiguman, manghunaw sila sa tubig, aron dili sila mangamatay: kun sa diha nga magaduol sila sa halaran sa pag-alagad, sa pagsunog ug usa ka halad alang kang Jehova nga pinaagi sa kalayo. 21Busa manghunaw sila sa ilang mga kamot ug maghimasa sila sa ilang mga tiil aron dili sila mamatay. Ug mamahimo kini nga tulomanon nga walay katapusan kanila, bisan kaniya ug sa iyang kaliwatan ngadto na sa tanan nga mga kaliwatan. 22Labut pa si Jehova nagsulti kang Moises, nga nagaingon: 23Magkuha ka usab ug labing mahal nga mga panakot; sa mirra nga nagaagay-ay lima ka gatus ka siclo , ug sa canela nga mahumot ang katunga sa maong gidaghanon nga mao ang duruha ka gatus ug kalim-an ka siclo, ug sa calamo nga mahumot duruha ka gatus ug kalim-an, 24Ug sa cacia lima ka gatus, pinasubay sa siclo sa balaang puloy-anan, ug sa lana sa oliva usa ka hin: 25Ug buhaton mo kini nga lana nga balaan nga igdidihog, ang pahumot, nga binuhat sumala sa kahibalo sa magbubuhat sa mga pahumot: ug kini mamahimo nga lana nga balaan nga igdidihog. 26Ug pagadihogan mo uban niini ang balong-balong nga pagatiguman, ug ang arca-sa-pagpamatuod, 27Ug ang lamesa ug ang tanan nga mga galamiton niini, ug ang tangkawan ug ang tanang mga galamiton niini, ug ang halaran sa incienso, 28Ug ang halaran sa halad-nga-sinunog, ug ang tanan nga mga galamiton niini, ug ang dolang ug ang gitungtungan niini. 29Ug pagapanalanginan mo kini, aron kini mahimo nga labing balaan: ang tanan nga makadapat kanila pagabalaanon. 30Ug dihogan mo si Aaron ug ang iyang mga anak nga lalake, ug pagabalaanon mo sila aron magaalagad kanako sa katungdanan sa pagka-sacerdote. 31Ug magsulti ka sa mga anak sa Israel nga magaingon: Kini mao ang balaan nga lana nga igdidihog alang kanako ngadto na sa tanan ninyo nga kaliwatan. 32Sa ibabaw sa unod sa tawo kini dili igabubo, ni magbuhat ka ug sama niana, sumala sa panakot niini: kini balaan, ug kini mamahimo nga balaan alang kaninyo. 33Bisan kinsa nga magasakot sama niini, ug magabutang niini sa ibabaw sa dumuloong, pagaputlon, siya gikan sa katawohan niya.  34Ug si Jehova nag-ingon kang Moises: Kumuha ka alang kanimo sa mga mahumot nga panakot, ug sakti, ug onika, ug galbanum; mahumot nga mga panakot uban ang incienso nga lunsay: ngatanan sa sama nga timbang: 35Ug magbuhat ka gikan niini ug usa ka incienso nga mahumot, usa ka pahumot nga binuhat sumala sa kahibalo sa magbubuhat sa mga pahumo nga tinimplahan ug asin, lunsay ug balaan. 36Ug galingon mo ang uban niini nga magagmay kaayo, ug ibutang kini sa atubangan sa pagpamatuod sa balong-balong nga pagatiguman nga didto ako makigtagbo kanimo. Kini mamahimo nga labing balaan alang kaninyo. 37Ug ang incienso nga pagabuhaton mo, sumala sa pagsakot niini dili kamo magbuhat alang sa inyong kaugalingon: kini tungod kaninyo mamahimo nga balaan alang kang Jehova. 38Bisan kinsa nga magabuhat ug sama niana aron sa pagpanimaho niini, pagaputlon siya gikan sa katawohan niya.


Matthew Henry - Complete Commentary
 1   I. The orders given concerning the altar of incense are, 1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, Exod 30:1-Exod 30:5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Ezek 41:22), and it is there called an altar of wood, and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for in every place incense should be offered, Mal 1:11. 2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, Exod 30:6. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up. 3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, 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 show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, Exod 30:7, Exod 30:8. 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; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight. 4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, Exod 30:9. God will have his own service done according to his own appointment, and not otherwise. 5. That this altar should be purified with the blood of the sin-offering put upon the horns of it, every year, upon the day of atonement, Exod 30:10. See Lev 16:18, Lev 16:19. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them 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.
II. This incense-altar typified, 1. 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, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our advocate with the father (1John 2:1), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. Father, I will, John 17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Pss 141:2. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying (Luke 1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (Exod 30:8); for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, 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. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours (Revel 5:8), but it is the incense which Christ adds to them that makes them acceptable (Revel 8:3), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even incense is an abomination (Isa 1:13), and he that offers it is as if he blessed an idol, Isa 66:3.

 11   Some observe that the repetition of those words, The Lord spoke unto Moses, here and afterwards (Exod 30:17, Exod 30:22, Exod 30:34), intimates that God did not deliver these precepts to Moses in the mount, in a continued discourse, but with many intermissions, giving him time either to write what was said to him or at least to charge his memory with it. Christ gave instructions to his disciples as they were able to hear them. Moses is here ordered to levy money upon the people by way of poll, so much a head, for the service of the tabernacle. This he must do when he numbered the people. Some think that it refers only to the first numbering of them, now when the tabernacle was set up; and that this tax was to make up what was deficient in the voluntary contributions for the finishing of the work, or rather for the beginning of the service in the tabernacle. Others think that it was afterwards repeated upon any emergency and always when the people were numbered, and that David offended in not demanding it when he numbered the people. But many of the Jewish writers, and others from them, are of opinion that it was to be an annual tribute, only it was begun when Moses first numbered the people. This was that tribute-money which Christ paid, for fear of offending his adversaries (Matt 17:27), when yet he showed good reason why he should have been excused. Men were appointed in every city to receive this payment yearly. Now, 1. The tribute to be paid was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less (Exod 30:15), to intimate that the souls of the rich and poor are alike precious, and that God is no respecter of persons, Acts 10:34; Job 34:19. In other offerings men were to give according to their ability; but this, which was the ransom of the soul, must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich. They both alike contributed to the maintenance of the temple-service, because both were to have a like interest in it and benefit by it. In Christ and his ordinances rich and poor meet together; the Lord is the Maker, the Lord Christ is the Redeemer of them both, Prov 22:2. The Jews say, If a man refused to pay this tribute, he was not comprehended in the expiation. 2. this tribute was to be paid as a ransom of the soul, that there might be no plague among them. Hereby they acknowledged that they received their lives from God, that they had forfeited their lives to him, and that they depended upon his power and patience for the continuance of them; and thus they did homage to the God of their lives, and deprecated those plagues which their sins had deserved. 3. This money that was raised was to be employed in the service of the tabernacle (Exod 30:16); with it they bought sacrifices, flour, incense, wine, oil, fuel, salt, priests' garments, and all other things which the whole congregation was interested in. Note, Those that have the benefit of God's tabernacle among them must be willing to defray the expenses of it, and not grudge the necessary charges of God's public worship. Thus we must honour the Lord with our substance, and reckon that best laid out which is laid out in the service of God. Money indeed cannot make an atonement for the soul, but it may be used for the honour of him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.

 17   Orders are here given, 1. For the making of a laver, or font, of brass, a large vessel, that would contain a good quantity of water, which was to be set near the door of the tabernacle, Exod 30:18. The foot of brass, it is supposed, was so contrived as to receive the water, which was let into it out of the laver by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain open for Judah and Jerusalem to wash in (Zech 13:1), an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. 2. For the using of this laver. Aaron and his sons must wash their hands and feet at this laver every time they went in to minister, every morning, at least, Exod 30:19-Exod 30:21. For this purpose clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve; they must wash at the laver, because that was appointed for washing, (2Kgs:5:12-14). This was designed, (1.) To teach them purity in all their ministrations, and to possess them with a reverence of God's holiness and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall stand in God's holy place that has clean hands and a pure heart, Pss 24:3, Pss 24:4. And, (2.) It was to teach us, who are daily to attend upon God, daily to renew our repentance for sin and our believing application of the blood of Christ to our souls for remission; for in many things we daily offend and contract pollution, John 13:8, John 13:10; James 3:2. This is the preparation we are to make for solemn ordinances. Cleanse your hands and purify your hearts, and then draw nigh to God, James 4:8. To this law David alludes in Pss 26:6, I will wash my hands in innocency, so will I compass thine altar, O Lord.

 22   Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Exod 30:23-Exod 30:25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem - after the art of the apothecary (Exod 30:25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, Exod 30:26-Exod 30:30. It was to be continued throughout their generations, Exod 30:31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (1Kgs 1:39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (1Chr 9:30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (Cant 1:3), and the good name of Christians better than precious ointment, Qoh 7:1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Exod 30:34, Exod 30:35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Exod 30:32, Exod 30:33, Exod 30:37, Exod 30:38), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amos 6:5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Matt 22:5. That which is God's peculiar must not be used as a common thing.