Exodus 35:15

Translation
King James Version
And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,
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KJV (with Strong's)
And the incense H7004 altar H4196, and his staves H905, and the anointing H4888 oil H8081, and the sweet H5561 incense H7004, and the hanging H4539 for the door at the entering in H6607 of the tabernacle H4908,
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Complete Jewish Bible
the incense altar with its poles; the anointing oil; the fragrant incense; the screen for the entranceway at the entrance to the tabernacle;
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Berean Standard Bible
the altar of incense with its poles; the anointing oil and fragrant incense; the curtain for the doorway at the entrance to the tabernacle;
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American Standard Version
and the altar of incense, and its staves, and the anointing oil, and the sweet incense, and the screen for the door, at the door of the tabernacle;
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World English Bible Messianic
and the altar of incense with its poles, the anointing oil, the sweet incense, the screen for the door, at the door of the tabernacle;
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Geneva Bible (1599)
Likewise the Altar of perfume and his barres, and the anoynting oyle, and the sweete incense, and the vaile of the doore at the entring in of the Tabernacle,
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Young's Literal Translation
`And the altar of perfume, and its staves, and the anointing oil, and the spice perfume, and the covering of the opening at the opening of the tabernacle,
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See also
Exodus 30:1Exodus 30:10Exodus 37:25Exodus 37:28Exodus 36:37Exodus 36:38Exodus 30:22
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,547 of 31,102

Study This Verse

SUMMARY

Exodus 35:15 enumerates specific, divinely ordained components essential for the construction and furnishing of the Tabernacle: the incense altar with its carrying staves, the sacred anointing oil, the specially compounded sweet incense, and the decorative hanging for the Tabernacle's entrance. This verse is part of Moses' detailed instruction to the Israelite congregation, calling for freewill offerings and skilled craftsmanship to meticulously build God's dwelling place in the wilderness, emphasizing that each item held a distinct, holy purpose vital for the Tabernacle's function as the nexus of worship, atonement, and divine presence.

CONTEXT

  • Literary Context: Exodus 35:15 is situated within a pivotal section of the book of Exodus, specifically from Exodus 35:4-19. This passage marks a crucial transition from the divine command to human execution. Following the comprehensive instructions for the Tabernacle's construction and its furnishings given by God to Moses on Mount Sinai, as detailed in Exodus 25-31, Moses now relays these precise commands to the entire congregation of Israel. He calls upon the people to bring freewill offerings and for those with gifted hearts to come forward and construct everything according to God's exact specifications. Verse 15 is part of a meticulous inventory of materials and finished articles, reiterating items previously commanded, thereby underscoring the indispensable nature of each component for the Tabernacle's functionality and profound symbolic meaning. This detailed enumeration ensures that no aspect of the sacred dwelling place for God is overlooked.
  • Historical & Cultural Context: At this point in their history, the Israelites were a recently liberated people, having escaped Egyptian bondage and received the Law at Mount Sinai. They were a nomadic community journeying through the wilderness, and the Tabernacle served as God's chosen, portable means of dwelling among them. This portable sanctuary symbolized His continuous presence, divine guidance, and unwavering covenant faithfulness. In the broader ancient Near Eastern cultures, temples and sacred spaces were meticulously built to honor deities, often reflecting cosmic order or specific divine attributes. However, for Israel, the Tabernacle was unique in its portability and its emphasis on a holy God who condescended to dwell intimately among His people. The items listed in Exodus 35:15 were not arbitrary; they were divinely designed, each imbued with profound theological significance related to worship, atonement, and regulated access to God. The call for freewill offerings also highlights the communal responsibility and participation in this sacred task, a common practice in ancient temple building, yet here it was uniquely infused with a covenantal dimension, fostering a sense of ownership and devotion among the people.
  • Key Themes: The meticulous listing of items in Exodus 35:15 contributes to several overarching themes within Exodus and the Pentateuch. Foremost is the theme of Divine Presence and Immanence, as the Tabernacle itself was God's chosen means of dwelling amidst His people, fulfilling His promise to "dwell among them" (Exodus 29:45). This verse also emphasizes God's Holiness and Separation, demonstrated by the precise instructions for sacred objects and spaces that distinguished the holy from the common. The items like the incense altar and anointing oil underscore the theme of Worship and Consecration, highlighting the specific, divinely prescribed means by which a sinful people could approach and serve a holy God. Finally, the detailed nature of the command points to Obedience and Fidelity to God's Word, as the entire construction project was a test of Israel's willingness to follow God's blueprint exactly, reflecting the importance of adherence to divine revelation for covenant blessing, as seen in the repeated phrase "just as the LORD commanded Moses" throughout Exodus 39.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Altar (Hebrew, mizbêach', H4196): From the root meaning "to slaughter" or "to sacrifice," this term refers to a raised structure used for offerings to God. In the context of Exodus 35:15, it specifically denotes the "incense altar," a smaller, gold-overlaid altar located within the Holy Place, distinct from the larger bronze altar of burnt offering in the outer court. Its purpose was not for animal sacrifice but for burning sweet incense, symbolizing the prayers and worship of the people ascending to God.
  • Anointing (Hebrew, mishchâh', H4888): Derived from the verb "to smear" or "to anoint," this word signifies the act of unction or a consecratory gift. The "anointing oil" mentioned here was a specially prepared, sacred compound used to set apart persons (priests) and objects (Tabernacle and its furnishings) for holy service to Yahweh. This act symbolized divine appointment, sanctification, and the impartation of God's Spirit and authority for a specific, sacred purpose.
  • Hanging (Hebrew, mâçâk', H4539): From a root meaning "to cover," this term refers to a cover, veil, curtain, or screen. In this verse, it specifically designates the curtain that served as the entrance to the Tabernacle proper, separating the Holy Place from the outer courtyard. This "hanging for the door" controlled access to the sacred interior, visually marking the threshold between the common and the holy, and signifying the regulated approach required to enter God's dwelling place.

Verse Breakdown

  • "And the incense altar, and his staves": This clause specifies the altar of incense, a crucial piece of furniture situated in the Holy Place of the Tabernacle. Crafted from acacia wood and overlaid with pure gold, it was the designated place where priests would burn the specially prepared sweet incense daily, both morning and evening. The accompanying "staves" were poles designed to be inserted into rings on the altar, enabling the Levites to carry it during Israel's nomadic journeys, thereby underscoring the portable nature of God's dwelling and His dynamic presence with His people.
  • "and the anointing oil": This refers to the sacred, divinely compounded oil, whose precise recipe was given by God. Its primary purpose was for the consecration of the Tabernacle structure, all its furnishings, and the priests (Aaron and his sons). The application of this oil served to set these individuals and objects apart as holy, dedicating them exclusively for God's service, symbolizing divine appointment, sanctification, and the imparting of divine authority.
  • "and the sweet incense": This denotes the specific, divinely prescribed blend of aromatic spices and resins that was to be burned on the incense altar. Its pleasant fragrance was not merely for aesthetic appeal but served as a potent symbol of acceptable worship and the prayers of God's people ascending to Him. This incense was to be kept holy and was strictly forbidden for common or unauthorized use.
  • "and the hanging for the door at the entering in of the tabernacle": This describes the ornate curtain or screen that functioned as the main entrance to the Tabernacle structure itself, distinguishing the holy interior from the outer courtyard. This "hanging" regulated access to the Holy Place, signifying the transition from the common realm to the sacred space where God's presence was manifested. Its design and materials were specified elsewhere, contributing to the overall beauty and symbolic meaning of the Tabernacle's access points.

Literary Devices

The primary literary device employed in Exodus 35:15, consistent with the broader passage of Exodus 35:4-19, is Enumeration or Cataloging. The verse presents a precise and detailed list of items required for the Tabernacle's construction, reflecting the meticulous nature of God's divine blueprint and the importance of each individual component. This comprehensive listing emphasizes the thoroughness of the divine instructions and the necessity of exact adherence. Furthermore, significant Symbolism is embedded within each item. The incense altar symbolizes prayer and worship ascending to God, the anointing oil signifies consecration, divine appointment, and the impartation of the Holy Spirit, the sweet incense represents acceptable worship and the pleasing aroma of God's presence, and the hanging for the door marks the boundary between the common and the holy, controlling access to God's dwelling. The repeated use of the conjunction "and" (a form of Polysyndeton) serves to link these distinct items, reinforcing their collective importance as integral and interdependent parts of a unified, divinely ordained sanctuary.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 35:15, through its enumeration of these essential Tabernacle items, profoundly underscores several core theological themes. It highlights God's absolute holiness and His demand for a sacred, consecrated space for His dwelling among His people. The meticulous detail in the divine instructions reveals God's intentionality in establishing a system of worship that both honored His transcendence and provided a divinely ordained means for humanity to approach Him. The items themselves point to the necessity of prayer and intercession (incense altar), divine empowerment and setting apart for sacred service (anointing oil), and the regulated, reverent access to God's presence (the hanging). These elements collectively teach that approaching a holy God requires specific, divinely ordained means and a posture of reverence and consecration, thereby foreshadowing the ultimate provision for access through the person and work of Jesus Christ.

REFLECTION AND APPLICATION

The meticulous instructions for the Tabernacle, as vividly portrayed in Exodus 35:15, serve as a profound and enduring reminder of God's absolute holiness and His desire for intentional, reverent worship from His people. For believers today, while we no longer construct physical tabernacles, the underlying spiritual principles remain eternally relevant. Our lives, individually and corporately, are called to be consecrated spaces—temples of the Holy Spirit—where God dwells. The "incense altar" reminds us of the constant and vital need for prayer and intercession, a spiritual "sweet incense" rising to God. The "anointing oil" points to the transformative work of the Holy Spirit in setting us apart for God's divine purposes, empowering us for service, and sanctifying every aspect of our lives. Furthermore, the "hanging for the door" signifies the crucial boundary between the sacred and the profane, urging us to maintain a holy distinction in our daily walk, recognizing that access to God is an immeasurable privilege, not an inherent right, and therefore demands a posture of humility and reverence. We are called to offer spiritual sacrifices, living lives that consistently reflect the holiness of the God who graciously dwells within us.

Questions for Reflection

  • How does the meticulous detail of God's instructions for the Tabernacle challenge my current approach to worship and service?
  • In what practical ways can my daily prayers become more like "sweet incense," a pleasing aroma consistently rising to God?
  • How do I intentionally live out my identity as someone "anointed" and set apart by the Holy Spirit for God's purposes in my daily life?
  • Where are the "hangings" or spiritual boundaries in my life that clearly distinguish between the sacred and the common, thereby reflecting God's holiness?

FAQ

What was the primary function of the incense altar mentioned in this verse?

Answer: The incense altar, often referred to as the golden altar, was a key piece of furniture located in the Holy Place of the Tabernacle, positioned directly before the veil that separated it from the Most Holy Place. Its primary function was for the daily burning of "sweet incense" by the priests, both in the morning and evening. This practice was deeply symbolic, representing the prayers and worship of the Israelites ascending to God, serving as a continuous reminder of the people's communion and devotion to their Creator. Unlike the larger bronze altar of burnt offering in the outer courtyard, the incense altar was not used for animal sacrifices but exclusively for the offering of fragrant smoke, signifying devotion, intercession, and the pleasing aroma of God's people's prayers. Detailed instructions for its construction and use are found in Exodus 30:1-10.

What did the anointing oil symbolize in the Tabernacle's context?

Answer: The anointing oil was a specially prepared, holy oil, whose unique recipe was divinely prescribed. Its use was central to the consecration of the Tabernacle, all its furnishings, and the priests (Aaron and his sons), setting them apart exclusively for sacred service to Yahweh. The anointing symbolized sanctification, divine appointment, and the impartation of God's Spirit and authority for a specific, holy purpose. By being anointed, objects and individuals were made holy, dedicated solely to God and His sacred purposes, signifying their separation from common use and their dedication to His will. The composition and sacredness of this holy anointing oil are detailed in Exodus 30:22-33, emphasizing its unique and consecrated nature.

CHRIST-CENTERED FULFILLMENT

The various items listed in Exodus 35:15 find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The incense altar and the sweet incense, which symbolized the ascending prayers and acceptable worship of God's people, are fully realized in Christ, who serves as our great High Priest and perpetual intercessor. His perfect life, atoning sacrifice on the cross, and ongoing intercession for us make our prayers acceptable to God (Hebrews 7:25; Romans 8:34). He Himself is the "fragrance of Christ," a pleasing aroma offered to God on our behalf (2 Corinthians 2:15). The anointing oil, signifying consecration, divine appointment, and the impartation of the Holy Spirit, points directly to Jesus, the "Anointed One" (Messiah), upon whom the Spirit descended without measure (Luke 4:18; John 3:34). He was perfectly set apart for God's service, and through our union with Him, we too are consecrated and receive the anointing of the Holy Spirit, enabling us to participate in His divine purposes (1 John 2:20). Finally, the hanging for the door at the entering in of the tabernacle, which regulated and limited access to God's holy presence, is superseded by Christ Himself. Jesus famously declared, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). His crucifixion, which miraculously tore the temple veil from top to bottom at the moment of His death (Matthew 27:51), signifies that through His body, broken for us, direct and unhindered access to the Most Holy Place—to God's very presence—is now freely available to all believers (Hebrews 10:19-20). Thus, every item meticulously listed in Exodus 35:15 ultimately directs our gaze to the person and redemptive work of Jesus Christ, the perfect fulfillment and culmination of all that the Tabernacle foreshadowed.

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Commentary on Exodus 35 verses 1–19

I. II. Main points1. 2. Sub-points

It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.

I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.

II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6.

III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.

IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: -

1.All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3.

2.All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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