Exodus 30:26
Parallel Verses
English Standard Version
With it you shall anoint the tent of meeting and the ark of the testimony,

King James Bible
And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,

American Standard Version
And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,

Douay-Rheims Bible
And therewith thou shalt anoint the tabernacle of the testimony, and the ark of the testament,

English Revised Version
And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,

Webster's Bible Translation
And thou shalt anoint the tabernacle of the congregation with it, and the ark of the testimony,

Exodus 30:26 Parallel
Commentary
Keil 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.

Exodus 30:26 Parallel Commentaries

Treasury of Scripture Knowledge

Exodus 40:9-15 And you shall take the anointing oil, and anoint the tabernacle, and all that is therein, and shall hallow it...

Leviticus 8:10-12 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them...

Numbers 7:1,10 And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it...

Isaiah 61:1 The Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good tidings to the meek...

Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good...

2 Corinthians 1:21,22 Now he which establishes us with you in Christ, and has anointed us, is God...

1 John 2:20,27 But you have an unction from the Holy One, and you know all things...

Cross References
Exodus 30:27
and the table and all its utensils, and the lampstand and its utensils, and the altar of incense,

Exodus 40:9
"Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy.

Leviticus 8:10
Then Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them.

Numbers 7:1
On the day when Moses had finished setting up the tabernacle and had anointed and consecrated it with all its furnishings and had anointed and consecrated the altar with all its utensils,

Ezekiel 28:14
You were an anointed guardian cherub. I placed you; you were on the holy mountain of God; in the midst of the stones of fire you walked.

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