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Exodus 30

Ex. 30:8 KJV (With Strong’s)

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8
And when Aaron
'Aharown (Hebrew #175)
Aharon, the brother of Moses
KJV usage: Aaron.
Pronounce: a-har-one'
Origin: of uncertain derivation
γlighteth
`alah (Hebrew #5927)
to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative (as follow)
KJV usage: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, + shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, X mention, mount up, offer, make to pay, + perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.
Pronounce: aw-law'
Origin: a primitive root
the lamps
niyr (Hebrew #5216)
also neyr {nare}; or ner {nare}; or (feminine) nerah {nay-raw'}; from a primitive root (see 5214; 5135) properly, meaning to glisten; a lamp (i.e. the burner) or light (literally or figuratively)
KJV usage: candle, lamp, light.
Pronounce: neer
Origin: or nir {neer}
at δeven
`ereb (Hebrew #6153)
dusk
KJV usage: + day, even(-ing, tide), night.
Pronounce: eh'-reb
Origin: from 6150
, he shall burn incense
qatar (Hebrew #6999)
to smoke, i.e. turn into fragrance by fire (especially as an act of worship)
KJV usage: burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).
Pronounce: kaw-tar'
Origin: a primitive root (identical with 7000 through the idea of fumigation in a close place and perhaps thus driving out the occupants)
upon it, a perpetual
tamiyd (Hebrew #8548)
properly, continuance (as indefinite extension); but used only (attributively as adjective) constant (or adverbially, constantly); ellipt. the regular (daily) sacrifice
KJV usage: alway(-s), continual (employment, -ly), daily, ((n-))ever(-more), perpetual.
Pronounce: taw-meed'
Origin: from an unused root meaning to stretch
incense
qtoreth (Hebrew #7004)
a fumigation
KJV usage: (sweet) incense, perfume.
Pronounce: ket-o'-reth
Origin: from 6999
before
paniym (Hebrew #6440)
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
KJV usage: + accept, a-(be- )fore(-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, X him(-self), + honourable, + impudent, + in, it, look(-eth) (- s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, propect, was purposed, by reason of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them(-selves), through (+ - out), till, time(-s) past, (un-)to(-ward), + upon, upside (+ down), with(- in, + -stand), X ye, X you.
Pronounce: paw-neem'
Origin: plural (but always as singular) of an unused noun (paneh {paw-neh'}; from 6437)
the Lord
Yhovah (Hebrew #3068)
(the) self-Existent or Eternal; Jehovah, Jewish national name of God
KJV usage: Jehovah, the Lord. Compare 3050, 3069.
Pronounce: yeh-ho-vaw'
Origin: from 1961
throughout your generations
dowr (Hebrew #1755)
from 1752; properly, a revolution of time, i.e. an age or generation; also a dwelling
KJV usage: age, X evermore, generation, (n-)ever, posterity.
Pronounce: dore
Origin: or (shortened) dor {dore}
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γ
causeth to ascend, or, setteth up.
δ
between the two evens.

More on:

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Aaron,
Generation,
Incense

Cross References

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Ministry on This Verse

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lighteth.
or, setteth up.
Heb. causeth to ascend.
at even.Heb. between the two evens.
Ex. 12:6• 6And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. (Ex. 12:6)
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Ex. 12•  (Ex. 12)
:*marg:
a perpetual.
Rom. 8:34• 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Rom. 8:34)
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1 Thess. 5:17• 17Pray without ceasing. (1 Thess. 5:17)
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Heb. 7:25• 25Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Heb. 7:25)
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Heb. 9:24• 24For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (Heb. 9:24)
• The incense typifies this—the fragrance of Christ to God; and inasmuch as it was to be a perpetual incense (vs. 8), it shows that this fragrance is ever ascending before the throne. If the efficacy of His work is presented in the savor of the sacrifice, the acceptability of His person is denoted by the incense. The two things are distinguished on the day of atonement. Aaron went in with incense into the holy of holies before he sprinkled the blood upon and before the mercy-seat. So Christ himself entered with His own blood; but if it may be so said, where all is inseparably connected, He Himself takes the precedence even of His blood. It is indeed what He is in Himself that gives the blood its unspeakable preciousness. (“The Altar of Incense: Exodus 30:1-10” by E. Dennett)
• Aaron is a type of Christ, and a type of Christ at the altar in the holy place. He is thus, in burning the incense, a figure of the prevailing intercession of Christ. Aaron, be it remembered, goes into the holy place in all the virtue of the sacrifice which has been consumed upon the brazen altar. The incense moreover that he burns with the holy fire is always acceptable to God. Hence it teaches that the intercession of Christ ascends to God acceptably through the efficacy of what He is, and what He has done. It cannot therefore fail. (“The Altar of Incense: Exodus 30:1-10” by E. Dennett)
• When we worship by the Holy Spirit, we present to God that in which He delights, and we delight in that which we present, and thus our thoughts, feelings, and affections are in unison with those of God Himself. Then worship—adoration of the highest character—is the result. Such is our priestly work at the altar—the perpetual presentation of the merits of Christ; and if we intercede there, our intercession also is according to the value of Christ. Hence He could say, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you” (John 16:23). (“The Altar of Incense: Exodus 30:1-10” by E. Dennett)
• The lamps, as explained when speaking of the candlestick, are the manifestation of God in the power of the Spirit. This was seen in perfection in Him who was the light of the world, and should be displayed likewise both in the Church and in the believer. But the point here is, that the light was maintained by priestly care. Aaron dressed the lamps. It is so now. The manifestation of God in the power of the Spirit is ever dependent upon the priestly action of Christ; and the burning of the incense—intercession or worship—will always be in proportion to the display of the Spirit’s power. These three things, indeed, are inseparable—the priestly care of Christ, the manifestation of God in the power of the Spirit, and the worship of His people. (“The Altar of Incense: Exodus 30:1-10” by E. Dennett)

J. N. Darby Translation

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8
And when Aaron lightethe the lamps between the two evenings, he shall burn the incense—a continual incense before Jehovah throughout your generations.

JND Translation Notes

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e
See ch. 25.37.

W. Kelly Translation

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8
And when Aaron lighteth the lamps between the two evenings, he shall burn the incense—a continual incense before Jehovah throughout your generations.

WK Verse Note

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(Note: Words in italics have been inserted from the J. N. Darby translation where the W. Kelly translation doesn’t exist.)