English Standard Version
And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil.
King James Bible
And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
American Standard Version
And thou shalt make it a holy anointing oil, a perfume compounded after the art of the perfumer: it shall be a holy anointing oil.
And thou shalt make the holy oil of unction, an ointment compounded after the art of the perfumer,
English Revised Version
and thou shalt make it an holy anointing oil, a perfume compounded after the art of the perfumer: it shall be an holy anointing oil.
Webster's Bible Translation
And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be a holy anointing oil.
Exodus 30:25 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(cf. Exodus 38:8). The Brazen Laver, and its use. - The making of this vessel is not only mentioned in a supplementary manner, but no description is given of it because of the subordinate position which it occupied, and from the fact that it was not directly connected with the sanctuary, but was only used by the priests to cleanse themselves for the performance of their duties. כּיּור: a basin, a round, caldron-shaped vessel. כּגּו (its support): by this we are not to understand the pedestal of the caldron, but something separate from the basin, which was no doubt used for drawing off as much water as was required for washing the officiating priests. For although כּן belongs to כּיּור, the fact that it is always specially mentioned in connection with the basin necessarily leads to the conclusion, that it had a certain kind of independence (cf. Exodus 31:9; Exodus 35:16; Exodus 39:39; Exodus 40:11; Leviticus 8:11). These two vessels were to be made of brass or copper, like the other things in the court; and, according to Exodus 38:8, they were made of the brass of the mirrors of the women who served before the door of the tabernacle. הצּבאת בּמראת does not mean either "provided with mirrors of the women" (Bhr, i. pp. 485-6), or ornamented "with forms, figures of women, as they were accustomed to appear at the sanctuary" (Knobel). But these views are overthrown by the fact, that ב never signifies with in the sense of an outward addition, but always denotes the means, "not an independent object, but something accompanying and contributing to the action referred to" (Ewald, 217, f. 3). In this case ב can only apply to the material used, whether we connect it with ויּעשׂ as in Exodus 31:4, or, what seems decidedly more correct, with נחשׁת as a more precise definition; so that ב would denote that particular quality which distinguished the brass of which the basin was made (Ewald, 217f.), - apart altogether from the fact, that neither the mirrors of women, nor the figures of women, would form a fitting ornament for the basin, as the priests did not require to look at themselves when they washed their hands and feet; and there is still less ground for Knobel's fiction, that Levitical women went to the sanctuary at particular times, forming a certain procession, and taking things with them for the purpose of washing, cleaning, and polishing. The true meaning is given by the Septuagint, ἐκ τῶν κατόπτρων. According to 1 Samuel 2:22, the צבאת were women, though not washer-women, but women who dedicated their lives to the service of Jehovah, and spent them in religious exercises, in fasting and in prayer, like Anna, the daughter of Phanuel, mentioned in Luke 2:37.
(Note: Knobel's objection to this explanation, viz., that "at a time when the sanctuary was not yet erected, the author could not speak of women as coming to the door of the sanctuary, or performing religious service there," would contain its own refutation, if there were any ground for it at all. For before the sanctuary was erected, the author could not speak of Levitical women as coming at particular times to the sanctuary, and bringing things with them for the purpose of washing and cleaning. But the participle צבאת does not imply that they had served there before the erection of the sanctuary, but only that from that time forward, they did perform service there.)
צבא denotes spiritual warfare, and is accordingly rendered by the lxx νηστεύειν, by Onkelos, orare, with which the Rabbins agree. The mirrors of the women had been used for the purpose of earthly adorning. But now the pious Israelites renounced this earthly adorning, and offered it to the Lord as a heave-offering to make the purifying laver in front of the sanctuary, in order that "what had hitherto served as a means of procuring applause in the world might henceforth be the means of procuring the approbation of God" (Hengstenberg, Dissert. vol. ii.). - The laver was to be placed between the tabernacle, i.e., the dwelling, and the altar in the court (Exodus 30:18), probably not in a straight line with the door of the dwelling and the altar of burnt-offering, but more sideways, so as to be convenient for the use of the priests, whether they were going into the tabernacle, or going up to the altar for service, to kindle a firing for Jehovah, i.e., to offer sacrifice upon the altar. They were to wash their hands, with which they touched the holy things, and their feet, with which they trod the holy ground (see Exodus 3:5), "that they might not die," as is again emphatically stated in Exodus 30:20 and Exodus 30:21. For touching holy things with unclean hands, and treading upon the floor of the sanctuary with dirty feet, would have been a sin against Jehovah, the Holy One of Israel, deserving of death. These directions do not imply "that, notwithstanding all their consecration, they were regarded as still defiled by natural uncleanness" (Baumgarten), but rather that consecration did not stamp them with a character indelebilis, or protect them from the impurities of the sinful nation in the midst of which they lived, or of their own nature, which was still affected with mortal corruption and sin.
Treasury of Scripture Knowledge
apothecary or perfumer
You shall take the anointing oil and pour it on his head and anoint him.
Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons' garments with him. He and his garments shall be holy, and his sons and his sons' garments with him.
and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil.
It shall not be poured on the body of an ordinary person, and you shall make no other like it in composition. It is holy, and it shall be holy to you.
and make an incense blended as by the perfumer, seasoned with salt, pure and holy.
and the altar of incense, with its poles, and the anointing oil and the fragrant incense, and the screen for the door, at the door of the tabernacle;
He made the holy anointing oil also, and the pure fragrant incense, blended as by the perfumer.
Jump to PreviousAnointing Apothecary Blend Blended Compound Compounded Compounder Fragrant Holy Mixture Oil Ointment Perfume Perfume-Maker Perfumer Sacred Work
Jump to NextAnointing Apothecary Blend Blended Compound Compounded Compounder Fragrant Holy Mixture Oil Ointment Perfume Perfume-Maker Perfumer Sacred Work
LinksExodus 30:25 NIV
Exodus 30:25 NLT
Exodus 30:25 ESV
Exodus 30:25 NASB
Exodus 30:25 KJV
Exodus 30:25 Bible Apps
Exodus 30:25 Biblia Paralela
Exodus 30:25 Chinese Bible
Exodus 30:25 French Bible
Exodus 30:25 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.