Exodus30
English Standard Version
1You shall an on which to ; you shall it of .
2A shall be its , and a its . It shall be , and two shall be its . Its shall be of one piece with it.
3You shall it with , its and its and its . And you shall a of it.
4And you shall for it. its on of it you shall them, and they shall be for with which to it.
5You shall the of and them with .
6And you shall it in front the is the of the , in front the is the , where I will with you.
7And shall on it. when he the he shall it,
8and when sets the at , he shall it, a the Lord throughout your .
9You shall it, or a , or a , and you shall it.
10 shall its a . With the of the of he shall for it in the throughout your . It is to the Lord.
11The Lord to ,
12When you the of the of , then shall a for his to the Lord when you them, that there be no among them when you them.
13 one who is the shall : a according to the of the (the is ), a as an to the Lord.
14 who is the , from and , shall the Lord ’s .
15The shall give , and the shall , than the , when you the Lord ’s to for your .
16You shall the from the of and shall it for the of the of , that it may the of to the Lord, so as to your .
17The Lord to ,
18You shall also a of , with its of , for . You shall it the of and the , and you shall in ,
19with which and his shall their and their .
20When they go the of , when they come the to , to a to the Lord, they shall with , so that they may .
21They shall their and their , so that they may . It shall be a to them, even to him and to his throughout their .
22The Lord to ,
23 the : of shekels, and of half as , that is, , and of ,
24and of , according to the of the , and a of .
25And you shall of these a as the ; it shall be a .
26With it you shall the of and the of the ,
27and the and its , and the and its , and the of ,
28and the of with its and the and its .
29You shall them, that they may be . them will become .
30You shall and his , and them, that they may serve me as .
31And you shall to the of , shall be my throughout your .
32It shall be the of an ordinary , and you shall other it in . It is , and it shall be to you.
33 any it or any of an shall be from his .
34The Lord to , , , and , and , with (of shall there be an ),
35and an as by the , seasoned with , and .
36You shall some of very , and part of the in the of I shall with you. It shall be for you.
37And the you shall according to its , you shall for yourselves. It shall be for you to the Lord.
38 any like to use as shall be from his .
Study Guide
Public-domain commentary and original-language notes for Exodus 30.
Chapter Summary
In this chapter: The altar of incense. (1–10). The ransom of souls. (11–16). The brazen laver. (17–21). The holy anointing oil, The perfume. (22–38).
vv1-10
The altar of incense represented the Son of God in his human nature, and the incense burned thereon typified his pleading for his people. The continual intercession of Christ was represented by the daily burning of incense thereon, morning and evening. Once every year the blood of the atonement was to be applied to it, denoting that the intercession of Christ has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but Christ alone.
vv11-16
The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and God is no respecter of persons, Ac 10:34; Job 34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of God's public worship. Money cannot make 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.
vv17-21
A large vessel of brass, holding water, was to be set near the door of the tabernacle. Aaron and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon God, daily to renew our repentance for sin, and our looking to the blood of Christ for remission; for in many things we daily offend.
Key Words
עָשָׂה: to do or make, in the broadest sense and widest application
מִזְבֵּחַ: an altar
מִקְטָר: something to fume (incense) on i.e. a hearth place
קְטֹרֶת: a fumigation
שִׁטָּה: the acacia (from its scourging thorns)
עֵץ: a tree (from its firmness); hence, wood (plural sticks)
אַמָּה: properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a cubit; also a door-base (as a bond of the entrance)
אֹרֶךְ: length
רֹחַב: width (literally or figuratively)
רָבַע: to be quadrate
Cross References
Exodus 30The golden altar and incense in heaven represent Christ's intercession and the prayers of saints.
Supported by Matthew Poole, JFB
David explicitly identifies incense as a type/symbol of acceptable prayer ascending to God.
Supported by Matthew Poole, John Calvin, JFB
David and the NT writers link sweet incense with the acceptable ascending prayers of the saints.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Zacharias was chosen by lot to burn incense, showcasing later priestly rotation in this daily service.
Supported by Matthew Poole, JFB
Detailed ritual for cleansing the golden altar of incense with the annual Day of Atonement blood.
Supported by Matthew Poole, JFB
The half-shekel temple tax paid by Jesus in the Gospel was this mandated atonement money.
Supported by Matthew Poole, JFB
Christ's eternal intercession for believers is the spiritual reality of the perpetual morning and evening incense.
Supported by Matthew Henry, JFB
King Joash revives the collection of the collection/tax prescribed by Moses in the wilderness.
Supported by Matthew Poole
The silver collected from the numbered men is computed, demonstrating the actual fulfillment of this census.
Supported by JFB
God does not favor the rich over the poor; all souls require the same ransom price.
Supported by Matthew Henry
Poetically describes this precise holy anointing oil running down Aaron's head and beard.
Explains the principle of contact-sanctification: whatever touches the altar becomes holy.
Parallels the tabernacle as the specified location where God promises to meet with His people.
The historical account of Bezalel actually constructing the golden altar of incense according to these patterns.
Nadab and Abihu were destroyed for offering 'strange fire' contrary to God's strict incense commands.
David conducts a census without paying the required ransom, resulting in a devastating plague.
Records that the brass for the laver was made from the mirrors of the serving women.
The spiritual fulfillment of the laver's washing: our bodies washed with pure water to draw near.
Supported by Matthew Henry
Reinforces the strict warning of death for entering the sanctuary without the required purification.
Messianic portrait of the King's garments smelling of the same spices: myrrh, cassia, and aloes.
Jesus references this law, showing the temple and altar sanctify the gifts laid upon them.
Locates the placement of the sweet incense directly before the testimony and mercy seat.
Supported by Matthew Poole
The physical placement of the laver and how Moses and Aaron used it for washing.
Details the application of this holy anointing oil to Aaron, his sons, and their garments.
The oil of gladness typifies the Spirit's anointing of Christ above His companions.
Highlights the high priest's unique status because the holy anointing oil was poured upon him.
Provides the strict penalty of being cut off for duplicating the sacred formula for common use.
Supported by Matthew Henry
The Magi present myrrh and frankincense, echoing the valuable spices reserved for the sanctuary.
Reflects the requirement of salt ('tempered together') in making offerings holy to the Lord.