Preparing the anointing oil and incense

This single verse functions as a summary capstone to the building report that runs through Exodus 37, where the narrative repeatedly says that the tabernacle items were “made,” matching earlier instructions. Here the focus shifts from furniture pieces to prepared materials used in tabernacle service. The verse also echoes the earlier, more detailed recipe-and-use instructions found in Exodus 30:22–38, but without repeating the ingredient list or procedures. Its placement signals completion: not only the objects, but also key ritual provisions are ready for the tabernacle’s operation.

In the ancient Near East, temples commonly used perfumed oils and incense in rituals, both to mark people and objects as set apart and to fill sacred spaces with distinctive fragrance. Such products required specialized knowledge of mixing, proportion, and preservation, often associated with trained artisans. Exodus portrays Israel in a wilderness setting organizing a portable sanctuary, and this verse assumes access to spices and skilled work even in that setting, likely reflecting gathered materials and craft expertise within the community. The verse’s language highlights careful production rather than casual or purely symbolic mention.

Shared ground

Exodus 37:29 closes this building-and-preparation report by stating that the same careful work done on tabernacle furnishings also included making two ritual substances: “the holy anointing oil” and “the pure incense of sweet spices” (Exodus 37:29). The verse treats these as real, prepared materials, not vague symbols.

The wording highlights quality (“pure”) and sensory effect (“sweet spices”), and it connects the result to trained expertise (“after the art of the perfumer”). The tabernacle is therefore presented as a place where worship involves skilled human work, ordered procedures, and tangible materials.

Where interpretation differs

Some questions remain open because the verse is brief.

One issue is who “he” is. Some read it as the named craftsman leading the work in this section, while others treat it as a summary statement about the craftsmen collectively (or the work done under the craftsman’s direction).

Another issue is what “pure” is emphasizing. Some take it mainly as the purity of the ingredients and mixture; others read it more broadly as fitness for sacred use (including careful handling and intended purpose), without specifying which aspect is in view.

Why the disagreement exists

The verse refers back to longer instructions elsewhere (especially the recipes and rules in Exodus 30:22–38) but does not repeat them. Because of that compression, readers infer details about agency (“he”), process (“art of the perfumer”), and the sense of “pure” from the wider narrative and from normal ancient craft practice.

What this passage clearly contributes

Textually, the verse adds a completion note: in addition to constructing objects, the community also prepared essential materials needed for tabernacle service. It also foregrounds that holiness in this setting is not only about having the right objects, but also about prepared substances made with care and expertise. Explicitly, it claims the oil and incense were made and that the incense is described as pure, fragrant, and prepared according to professional skill. Theological conclusions beyond that (for example, how later readers may connect these to broader themes of holiness) are inferences drawn from the wider book and canon, not stated here.