TRV
Translation
King James Version
And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
Complete Jewish Bible
the spices; and the oil for the light, for the anointing oil and for the fragrant incense.
Berean Standard Bible
as well as spices and olive oil for the light, for the anointing oil, and for the fragrant incense.
American Standard Version
and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense.
World English Bible Messianic
and the spice, and the oil for the light, for the anointing oil, and for the sweet incense.
Geneva Bible (1599)
Also spice, and oyle for light, and for the anoynting oyle, and for the sweete perfume.
Young's Literal Translation
and the spices, and the oil for the light, and for the anointing oil, and for the spice perfume;
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In the KJVVerse 2,560 of 31,102
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Commentary on Exodus 35 verses 20–29
20 ¶ And all the congregation of the children of Israel departed from the presence of Moses.
21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.
22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.
23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.
24 Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it.
25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.
26 And all the women whose heart stirred them up in wisdom spun goats' hair.
27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–29. 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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SUMMARY
Exodus 35:28 meticulously lists several essential and highly sacred materials contributed by the Israelites for the Tabernacle's construction and ongoing operation: spices, oil specifically for the menorah's light, the holy anointing oil, and the sweet incense. These items, offered as part of the community's freewill contributions, were not merely provisions but indispensable components for the divinely prescribed rituals and consecration processes, underscoring the profound holiness, precise detail, and willing participation required for wilderness worship.
CONTEXT
Literary Context: This verse is situated within Exodus 35, which details the Israelites' enthusiastic response to God's command to construct the Tabernacle. Following Moses' reiteration of the divine instructions (Exodus 35:1-19), the narrative shifts to describe the people's remarkable generosity in bringing their freewill offerings. Verses 20-29 enumerate the diverse materials contributed by men and women, ranging from precious metals and fine fabrics to skilled craftsmanship. Exodus 35:28 specifically lists the highly specialized and sacred ingredients—spices, oils, and incense—distinguishing them from the more common building materials. This careful enumeration sets the stage for the detailed construction accounts that follow in Exodus 36-39, emphasizing that even the most minute and ritually significant elements were provided by the community's willing hearts and hands, reflecting their deep commitment to God's dwelling among them.
Historical & Cultural Context: The setting is the wilderness, shortly after the giving of the Law at Mount Sinai, where God had commanded Israel to construct a portable sanctuary, the Tabernacle, as a dwelling place for His presence among them (Exodus 25:8). This divine mandate required specific, often costly, materials, many of which would have been acquired during their time in Egypt or through divine provision. The items mentioned in Exodus 35:28—spice, oil, and incense—were not common household goods but highly valued commodities in the ancient Near East, often imported and used for perfumes, medicines, and religious rituals. Their inclusion in the Tabernacle offerings underscores the immense value and sacredness placed upon God's dwelling. The emphasis on "freewill offerings" (as seen in Exodus 35:21) highlights the Israelites' willing participation in this monumental project, demonstrating their devotion and obedience to the divine blueprint, a stark contrast to their recent idolatry with the golden calf.
Key Themes: Exodus 35:28 contributes significantly to several major theological and narrative themes within the book of Exodus. Primarily, it reinforces the theme of Divine Specification and Holiness, demonstrating God's meticulous instructions for His worship and the absolute purity required for His dwelling place. The precise nature of these materials highlights that worship is not arbitrary but must conform to God's revealed will. Secondly, the verse underscores the theme of Willing and Generous Contribution, as these valuable items were brought as freewill offerings, showcasing the community's obedience and devotion following the covenant renewal. This generosity is a key aspect of the people's renewed relationship with God after the golden calf incident (Exodus 32). Finally, it points to the theme of Consecration and Atonement, as these materials were integral to the anointing oil and incense, which were used to set apart objects and persons for sacred service and to symbolize prayers ascending to God, ultimately pointing towards the means by which a holy God could dwell among an unholy people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:28 employs several literary devices that enhance its meaning and impact. Enumeration is prominent, as the verse precisely lists specific, distinct items required for the Tabernacle's sacred rituals. This detailed listing underscores the meticulousness of God's commands and the comprehensive nature of the people's offerings, highlighting the divine order in worship. Each item also carries rich Symbolism: the oil for light represents divine presence and truth, illuminating the path; the anointing oil signifies consecration, setting apart, and the Spirit's empowerment for sacred service; and the sweet incense symbolizes prayer and worship ascending to God as a pleasing aroma. The collective mention of these highly specialized materials also functions as a form of Merism, where specific, ritually essential parts are named to represent the broader category of all sacred, consecrated elements for the Tabernacle, distinct from the general building materials. This emphasizes the unique holiness and divine purpose of these particular contributions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:28, by detailing the provision of sacred oils and incense, underscores the themes of divine specification, holiness, and the people's willing participation in God's redemptive plan. God's precise instructions for these items emphasize that worship is not arbitrary but must conform to His revealed will, reflecting His absolute purity and transcendence. The materials themselves, through their symbolic functions, point to the necessity of divine illumination, consecration, and continuous communion through prayer in approaching a holy God. The Israelites' generous contribution of these valuable and specialized items demonstrates their obedience and devotion, setting a precedent for faithful stewardship in God's service and highlighting the community's vital role in establishing God's dwelling place.
REFLECTION AND APPLICATION
Exodus 35:28 serves as a profound reminder that our worship and service to God should be intentional, consecrated, and offered with a willing heart. Just as the Israelites provided specific, costly, and divinely appointed materials for the Tabernacle's sacred functions, so too are we called to offer our unique gifts, resources, and very lives as a "spiritual house" and "holy priesthood" (1 Peter 2:5) for God's glory. The emphasis on "oil for the light" and "sweet incense" prompts us to consider the quality of our spiritual illumination and the fragrance of our prayers. Are we diligently seeking God's truth to light our path, allowing His Word to guide our decisions and actions? Are our prayers and acts of worship a pleasing aroma to Him, offered sincerely and consistently? This verse challenges us to move beyond mere obligation to a joyful and generous contribution of our best, recognizing that true worship requires both adherence to God's revealed will and a heart fully devoted to Him, reflecting His holiness in our daily lives.
Questions for Reflection
FAQ
Why were these specific items—spice, oil, and incense—so important for the Tabernacle?
Answer: These items were not merely utilitarian but profoundly symbolic and ritually essential for the Tabernacle's sacred functions, as divinely commanded. The "oil for the light" (pure olive oil) fueled the menorah, providing continuous illumination in the Holy Place, symbolizing God's perpetual presence and the light of His truth (Exodus 27:20). The "anointing oil" was a specially compounded, sacred oil used to consecrate the Tabernacle, its furnishings, and the priests, setting them apart exclusively for God's service and signifying their holiness (Exodus 30:22-30). The "sweet incense" was a unique aromatic blend burned daily on the altar of incense, creating a fragrant cloud that ascended before the Lord, symbolizing the prayers of the saints and a pleasing aroma to God (Exodus 30:34-38). Each item was divinely specified, underscoring the holiness, precision, and spiritual significance required in approaching a holy God.
CHRIST-CENTERED FULFILLMENT
The materials listed in Exodus 35:28 find their ultimate and perfect fulfillment in Jesus Christ, who embodies and transcends all these Old Testament types and shadows. The "oil for the light" that illuminated the Tabernacle foreshadows Christ as the true "Light of the World" (John 8:12), who dispels spiritual darkness and guides humanity into truth, illuminating the path to God. The "anointing oil," which consecrated priests and sacred objects, points profoundly to Jesus, the "Anointed One" (Christos), who was uniquely set apart by God and empowered by the Holy Spirit without measure (Acts 10:38). He is our great High Priest, consecrated not by earthly oil but by His own perfect, eternal sacrifice, interceding for us forever (Hebrews 7:26-27). Finally, the "sweet incense," symbolizing prayers ascending to God, finds its reality in Christ, whose perfect life and atoning death were a "fragrant offering and sacrifice to God" (Ephesians 5:2). Moreover, through Him, the prayers of believers become a "sweet aroma" acceptable to God, rising before His throne (Revelation 8:3-4). Thus, the physical elements of the Tabernacle point to the spiritual realities embodied in Jesus, who is the ultimate provision, consecration, and access to God, making true communion possible.