Exegetical and Hermeneutical Commentary of Exodus 30:23
Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels],
23. Take thou also ] And thou (emph.), take: cf. on Exo 27:20.
spices ] such as were brought to Solomon by the Queen of Sheba, and others (1Ki 10:2; 1Ki 10:10; 1Ki 10:15), and prized by the Hebrews (Son 4:10; Son 4:14; Son 4:16; Son 5:13; Isa 39:2). For chief (i.e. finest, best), cf. Son 4:14, Eze 27:22; and for the Heb. idiom here, G.-K. 131d.
flowing myrrh ] cf. Son 5:5; Son 5:13, which likewise imply a liquid. Modern ‘myrrh’ (the produce of Balsamodendron Myrrha, indigenous in Yemen and E. Africa) is, however, a solid, and also devoid, or nearly so, of aroma: the liquid mr of the Hebrews appears to have been what is now called the ‘Balsam of Mecca,’ a ‘greenish turbid fluid of syrupy consistence, having a very grateful odour, something like oil of rosemary,’ the product of Balsamodendron opobalsamum, a tree which grows abundantly on the coast territory of Arabia, and for which in ancient times Jericho was especially celebrated (see Sir W. Thiselton-Dyer’s art. Balsam in EB.: the art. Myrrh is briefer).
five hundred shekels ] probably about 16 lbs. av. ( DB. iv. 906 a ).
sweet-smelling cinnamon ] Cinnamon is mentioned also in Pro 7:17, Son 4:14, Rev 18:13 . Modern cinnamon is the fragrant inner bark of Cinnamomum zeylanicum, a plant of the laurel family, and is obtained from Ceylon. The cinnamon of the ancients, however, came from S. China (the Indians, Persians, and Arabians called it Chinese wood), and was probably the Cinnamomum cassia (see EB. s.v.). ‘The Greeks and Romans used cinnamon as an unguent: the cinnama rara was highly prized by them (Theophr. plant. ix. 7; Diosc. i. 13; Martial iv. 13. 3); and the unguentum cinnamomimum was very costly (Plin. xiii. 2; Athen. p. 439, 690)’ (Kn.). ‘Sweet-smelling’ cinnamon would be cinnamon of the best kind: there were other kinds which yielded an inferior fragrance (Diosc. l.c., Theophr. ix. 5, cited by Kn.).
sweet calamus ] better, sweet-smelling cane (the word is the ordinary Heb. one for ‘cane’ or ‘reed’), elsewhere called ‘the goodly cane from a far country’ (Jer 6:20), or cane alone, Isa 43:14, Eze 27:19, Son 4:14: the , calamus odoratus of the classical writers, which ‘came from India (cf. the ‘far country’ of Jer.), and was used both as incense and medicinally (Diosc. i. 17), and also as an ingredient in unguents (Theophr. ix. 7, Plin. xiii.2, xii. 48)’ (Kn.). It may have been what is now known in India as the Lemon grass (cf. NHB. 439; DB. iv. 213 a ). Cf. in Ass. ritual, EB. iv. 4123.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 23. Take – unto thee principal spices] From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: –
| Pure myrrh, mar deror | 500 shekels – Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients. |
| Sweet cinnamon, kinnemon besem, (probably from Arabia) | 250 shekels. |
| Sweet calamus, keneh bosem, or sweet cane, Jer 6:20. – Calamus aromaticus. | 250 shekels. |
| Cassia, kildah, (cassia lignea,) brought also from Arabia. | 500 shekels. |
| Olive oil, shemen sayith, one hin, about… | 5 quarts. |
| | lbs. | oz. | dwts. | grs. |
| lbs. oz. dwts. grs. 500 shekels of the first and last, make | 48 | 4 | 12 | 21 21/31 |
| 250 of the cinnamon and calamus | 24 | 2 | 6 | 10 26/31 |
Olive oil is supposed to be the best preservative of odours. As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Ac 1:5; Ac 10:38; 2Co 1:21; 1Jo 2:20, 1Jo 2:27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Take thou also unto thee: the words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Mosess own hands. Spices: see Son 4:14; Eze 27:22; and compare Psa 45:8; Amo 6:6.
Pure myrrh, Heb. myrrh of liberty; either,
1. Free from adulteration or mixture; or rather,
2. Freely dropping from the tree, which is esteemed better than that which is forced out of it.
Calamus; a sweet reed, of which see Isa 43:24; Jer 6:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23-33. Take thou also . . .principal spices, c.Oil is frequently mentioned in Scriptureas an emblem of sanctification, and anointing with it a means ofdesignating objects as well as persons to the service of God. Here itis prescribed by divine authority, and the various ingredients intheir several proportions described which were to compose the oilused in consecrating the furniture of the tabernacle.
myrrha fragrant andmedicinal gum from a little known tree in Arabia.
sweet cinnamonproducedfrom a species of laurel or sweet bay, found chiefly in Ceylon,growing to a height of twenty feet: this spice is extracted from theinner bark, but it is not certain whether that mentioned by Moses isthe same as that with which we are familiar.
sweet calamusor sweetcane, a product of Arabia and India, of a tawny color in appearanceit is like the common cane and strongly odoriferous.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Take thou also unto thee principal spices,…. To make the anointing oil with, and are as follow:
of pure myrrh five hundred shekels; it is strange that Saadiah, and so Maimonides f, should take this for musk, which comes from a beast, and is confuted by Aben Ezra from So 5:1 from whence it plainly appears to be what comes from a tree; and the word “mor”, here used, gives the tree the name of myrrh almost in all languages. And it is justly mentioned first among the chief of spices; since, as Pliny g says, none is preferred unto the stacte or liquor that flows from it, that which is pure myrrh, unmixed, unadulterated; or “myrrh of freedom” h, which flows freely, either of itself, or, when cut, which is the best; and this was fitly used as a principal ingredient in the anointing oil, since oil was made out of it itself, called oil of myrrh, Es 2:12 and as a shekel is generally supposed to weigh half an ounce, the quantity of this to be taken was two hundred and fifty ounces:
and of sweet cinnamon half so much, even two hundred and fifty [shekels]; or one hundred twenty five ounces: it is here called sweet cinnamon, to distinguish it from that which was not sweet; so Jarchi observes,
“there is one sort that has a good smell and taste, another that has not, but is as wood (common wood), therefore it was necessary to say sweet cinnamon.”
So Pliny i speaks of two sorts of it, one whiter, and another blacker; sometimes the white is preferred, and sometimes the black is commended. The cinnamon tree grows in great plenty in the island of Zeilon in India (Ceylon or called Srilanka today, Editor), as Vartomanus k relates, who says it is not much unlike a bay tree, especially the leaves; it beareth berries as does the bay tree, but less and white; it is doubtless no other than the bark of a tree, and gathered in this manner; every third year they cut the branches of the tree–when it is first gathered it is not yet so sweet, but a month after, when it waxeth dry; and with this Pliny l agrees, who says it is not odorous while it is green. Pancirollus m reckons cinnamon among the things that are lost; and says, that we have no knowledge of the true cinnamon; and reports from Galen, that in his time it was so scarce, that it was rarely found but in the cabinets of emperors. Pliny n makes mention of it, as used in ointments:
and of sweet calamus two hundred and fifty [shekels]; or one hundred and twenty five ounces; and this is called sweet, because there is a calamus that is not sweet, as Jarchi; this is the same with the sweet cane from a far country, Jer 6:20 from India, as is generally thought; but rather perhaps from Sheba, or some part of Arabia; it must be nearer at hand than India, from whence the Israelites had these spices; and Moses is bid to take them, as if they were near indeed; and Pliny speaks of myrrh, and of sweet calamus, as growing in many places of Arabia, and of cinnamon in Syria o; and Dionysius Periegetes p mentions calamus along with frankincense, myrrh, and cassia, and calls it sweet smelling calamus; and so Strabo q speaks of cassia and cinnamon as in Arabia Felix; and Diodorus Siculus r makes mention of all these in Arabia, and of cassia that follows.
f Cele Hamikdash, c. 1. sect. 3. g Nat. Hist. l. 12, 15. h “myrrhae libertatis”, Montanus, Vatablus; “myrrhae sponte fluentis”, Tigurine version. i Ibid. c. 19. k Navigat. l. 6. c. 4. l Ut supra. (Nat. Hist. l. 12, 15.) m Rer. Memorab. sive Deperd. par. 1. tit. 9. p. 28. n Ib. l. 15. c. 7. o Nat. Hist. l. 12. c. 15, 22, 28. p Orb. Descript. l. 937. q Geograph. l. 16. p. 538. r Bibliothec. l. 2. p. 132.
Fuente: John Gill’s Exposition of the Entire Bible
23. Take thou also unto thee principal spices. Although the oil here treated of was not only destined for the anointing of the priests, but also of the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no fitter place occurs for discussing the sacred unction, than by connecting it with the priesthood, on which it depends. First of all its composition is described, exquisite both in expensiveness and odor; that by its very excellence and costliness the Israelites may learn that no ordinary thing is represented by it; for we have already often seen that there had been set before this rude people a splendor in sacred symbols, which might affect their external senses, so as to uplift them as it were by steps to the knowledge of spiritual things. We must now see why the priest as well as all the vessels and the other parts of the tabernacle had need of anointing. I conclude that without controversy this oil mixed with precious perfumes was a type of the Holy Spirit; for the metaphor of anointing is everywhere met with, when the prophets would commend the power, the effects, and the gifts of the Spirit. Nor is there any doubt but that God, by anointing kings, testified that He would endow them with the spirit of prudence, fortitude, clemency, and justice. Hence it is easily gathered that the tabernacle was sprinkled with oil, that the Israelites might learn that all the exercises of piety profited nothing without the secret operation of the Spirit. Nay, something more was shewn forth, viz., that the efficacy and grace of the Spirit existed and reigned in the truth of the shadows itself; and that whatever good was derived from them was applied by the gift of the same Spirit for the use of believers. In the altar, reconciliation was to be sought, that God might be propitious to them; but, as the Apostle testifies, the sacrifice of Christ’s death would not otherwise have been efficacious to appease God, if He had not suffered by the Spirit, (Heb 9:14😉 and how does its fruit now reach us, except because the same Spirit washes our souls with the blood, which once was shed, as Peter teaches us? (1Pe 1:2.) Who now consecrates our prayers but the Spirit, who dictates the groans which cannot be uttered; and by whom we cry, Abba, Father? (Rom 8:15.) Nay, whence comes the faith which admits us to a participation in the benefits of Christ, but from the same Spirit?
But we were especially to consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office; thus, as Isaiah, in the person of Jesus Christ, declares that he was anointed with the spirit of prophecy, (Isa 61:1😉 and David affirms the same of the royal spirit, (Psa 45:7😉 so Daniel is our best interpreter and witness how the sacerdotal unction was at length manifested (in Him (181)), for when he says that the time, when by the death of Christ the prophecy shall be sealed up, was determined upon “to anoint the holy of holies,” he plainly reminds us that the spiritual pattern, which answers to the visible sanctuary, is in Christ; so that believers may really feel that these shadows were not mere empty things. (Dan 9:24.) We now perceive why Aaron was anointed, viz., because Christ was consecrated by the Holy Spirit to be the Mediator between God and man; and why the tabernacle and its vessels were sprinkled with the same oil, viz., because we are only made partakers of the holiness of Christ by the gift and operation of the Spirit. (182) Some translate it in the masculine gender, where of the vessels it is said, “ whatsoever toucheth them shall be holy;” Exo 30:29 : as if they were not to be touched by any but the priests; but it appears to me to be rather spoken for another reason, viz., that they may embue the oblations with their own sanctity.
(181) Added from Fr.
(182) “ Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin, Celuy qui les sanctifiera;” where it is said, “Whatsoever,” etc., some put the masculine gender, “He who shall sanctify them.” This is the translation of LXX. and V.
Fuente: Calvin’s Complete Commentary
(23) Principal spices.The East is productive of a great variety of spices; but of these some few have always been regarded with especial favour. Herodotus (iii. 107-112) mentions five principal spices as furnished by Arabia to other countries, whereof two at least appear to be identical with those here spoken of.
Pure myrrh.Heb., myrrh of freedom. The shrub which produces myrrh is the balsamodendron myrrha. The spice is obtained from it in two ways. That which is purest and best exudes from it naturally (Theophrast. De Odoribus, 29; Plin., H. N., xii. 35), and is here called myrrh of freedom, or freely flowing myrrh. The other and inferior form is obtained from incisions made in the bark. Myrrh was very largely used in ancient times. The Egyptians employed it as a main element in their best method of embalming (Herod. ii. 86), and also burnt it in some of their sacrifices (ib. 40). In Persia it was highly esteemed as an odour (Athen., Deipn. 12, p. 514A); the Greeks used it in unguents. And as incense; Roman courtesans scented their hair with it (Hor. Od., iii. 14, 1. 22); the later Jews applied it as an antiseptic to corpses (Joh. 19:39). This is the first mention of myrrh (Heb., mr) in the Bible, the word translated myrrh in Gen. 37:25; Gen. 43:11 being lt, which is properly, not myrrh, but ladanum.
Sweet cinnamon.While myrrh was one of the commonest of spices in the ancient world, cinnamon was one of the rarest. It is the produce of the laurus cinnamomum, or cinnamomum zeylanicum, a tree allied to the laurel, which now grows only in Ceylon, Borneo, Sumatra, China, Cochin China, and in India on the coast of Malabar. According to Herodotus (iii. 111) and Strabo (16, p. 535), it grew anciently in Arabia; but this is doubted, and the Arabians are believed to have imported it from India or Ceylon, and passed it on to the Phnicians, who conveyed it to Egypt and Greece. The present passage of Scripture is the first in which it is mentioned, and in the rest of the Old Testament it obtains notice only twice (Pro. 7:16; Son. 4:14). The word used, which is kinnmn, makes it tolerably certain that the true cinnamon is meant.
Sweet calamus.There are several distinct kinds of aromatic reed in the East. One sort, according to Pliny (H. N., xii. 22), grew in Syria, near Mount Lebanon; others were found in India and Arabia. It is quite uncertain what particular species is intended, either here or in the other passages of Scripture where sweet cane is spoken of. (See Son. 4:14; Isa. 43:24; Jer. 6:20; Eze. 27:17.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Ingredients of the Anointing Oil – Five ingredients were combined together into the holy oil, they made a pleasant fragrance. The ingredients were:
2 parts myrrh
1 part cinnamon
1 part calamus
2 parts cassia
3 parts olive oil
Word Study on “myrrh” The Hebrew word “mor” ( ) (H4753) is used twelve times in the Old Testament. The ISBE says myrrh is most likely “a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste.” [95] Vine says, “The taste is bitter, and the substance astringent, acting as an antiseptic and a stimulant.” It is probably this ingredient that causes the heat that is felt when this holy oil is applied to the skin.
[95] E. W. G. Masterman, “Myrrh,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Myrrh had a number of uses in the Scriptures. It was used in the holy anointing oil of the Tabernacle (Exo 30:23), and in perfumes (Psa 45:8, Pro 7:17, Son 3:6), and in Esther’s purification for the king (Est 2:12). It was one of the gifts brought by the magi to baby Jesus (Mat 2:11), was offered to Jesus while on the cross (Mar 15:23), and was prepared as a spice in the burial of Jesus’ body (Joh 19:39).
It comes from a root verb (H4843) that literally means, “to be bitter,” and figuratively, “to be grieved, to be vexed.” Therefore, some preachers say that myrrh represents the sufferings of Christ; some say it represents the office of the Apostle, as seen in the book of Acts.
Word Study on “cinnamon” –
Word Study on “calamus” Hebrew ( ) (H7070) Enhanced Strong says this Hebrew word is used 28 times in the Old Testament, being translated in the KJV as, “reed 28, branch 24, calamus 3, cane 2, stalk 2, balance 1, bone 1, spearmen 1.”
Word Study on “cassia” Strong says the Hebrew word “cassia” ( ) (H6916) comes from the primitive root ( ) (H6915), which means, “ to shrivel up, i.e. contract or bend the body (or neck) in deference.” This is a flowering plant that smells like cinnamon. The ISBE says that it was a n article of commerce (Eze 27:19), with its inner bark resembling the cinnamon, and “it is probable that this is Cassia lignea, the inner bark of Cinnamomum cassia, a plant growing in eastern Asia closely allied to that which yields the cinnamon of commerce. It is a fragrant, aromatic bark and was probably used in a powdered form.” It was probably imported from India. [96]
[96] E. W. G. Masterman, “Cassia,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Eze 27:19, “Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market.”
Comments – It is of interest to note that when I was anointed with this combination of ingredients during a service in August 2002, the oil produces a warm heat upon my skin.
Fuente: Everett’s Study Notes on the Holy Scriptures
Exo 30:23-25. Take thou also unto thee principal spices, &c. We have here an account of the ingredients, and of the quantity of that oil, which is called holy, not only on account of its composition being enjoined of God, but because the holy things and persons were anointed with it. It was to be compounded of myrrh; such, it is supposed, as Pliny calls stacte, and affirms to be the best (the Hebrew word rendered pure, Houbigant says, comes from an Arabic root, signifying to drop or distil; and therefore it should be rendered distilling:); Cinnamon, which they had, probably, from Arabia; if it was not somewhat different from that which now goes by the name: sweet calamus or cane, (Jer 6:20.) a spicy root, belonging to a peculiar kind of rush or flag, which Bochart proves to have been the growth of Arabia: and cassia, which is generally thought to have been that aromatic plant called costus, the best whereof was the growth of Arabia. Five hundred shekels weight of the first and the last, that is, about 20lb. 10oz. and half the quantity of the other two, were to be infused in a hin, i.e. about five quarts, of oil-olive; which, as Pliny has observed, is the best preservative of odours. And thus the holy ointment was to be made; which may be considered as emblematical of the gifts and endowments of the HOLY GHOST, bestowed on the church under the Messiah, which are therefore called the anointing of the Holy Spirit, Act 1:5; Act 10:38. 2Co 1:21. 1Jn 2:20; 1Jn 2:27. The word rendered apothecary, signifies properly “a compounder of aromatics or perfumes.”
Fuente: Commentary on the Holy Bible by Thomas Coke
myrrh = gum of Arabian thorny shrubs.
sweet calamus = lemon grass of India.
Fuente: Companion Bible Notes, Appendices and Graphics
thee principal: Exo 37:29, Psa 45:8, Pro 7:17, Son 1:3, Son 1:13, Son 4:14, Jer 6:20, Eze 27:19, Eze 27:22
pure myrrh: Myrrh is a white gum, issuing from the trunk and larger branches of a thorny tree resembling the acacia, growing in Arabia, Egypt, and Abyssinia. Its taste is extremely bitter; but its smell, though strong, is agreeable; and it entered into the composition of the most costly ointments among the ancients. The epithet deror, rendered pure, properly denotes fluid, from the Arabic darra, to flow; by which is meant the finest and most excellent kind, called stacte, which issues of itself from the bark without incision.
cinnamon: Kinnamon bosem, odoriferous or spicy cinnamon, is the bark of the canella, a small tree of the size of a willow growing in the island of Ceylon.
sweet calamus: Kenaih bosem, calamus aromaticus, or odoriferous cane, is a reed growing in Egypt, Syria, and India, about two feet in height, bearing from the root a knotted stalk, quite round, containing in its cavity a soft white pith. It is said to scent the air while growing; and when cut down, dried, and powdered, makes an ingredient in the richest perfumes.
Reciprocal: Exo 25:6 – spices Exo 28:41 – anoint them Exo 29:7 – General Exo 30:34 – unto thee Exo 31:11 – the anointing Exo 35:8 – spices Exo 35:28 – General Exo 40:9 – the anointing oil Lev 8:2 – anointing Lev 8:10 – General Num 4:16 – the anointing Num 7:1 – anointed it 1Ki 1:39 – out 1Ch 9:29 – the frankincense Son 4:6 – the mountain Isa 43:24 – no sweet Mat 2:11 – frankincense Mat 26:7 – very
Fuente: The Treasury of Scripture Knowledge
Exo 30:23. Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil Gods tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, Exo 30:31. Solomon was anointed with it, 1Ki 1:39, and some other of the kings, and all the high-priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1Ch 9:30. Yet all agree, that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts are typified by these sweet ingredients.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:23 Take thou also unto thee principal spices, of pure myrrh five hundred {m} [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet {n} calamus two hundred and fifty [shekels],
(m) Weighing so much.
(n) It is a type of reed with a very sweet savour within, and it is used in powders and odours.