וְצִפִּיתָ֨ אֹתֹ֜ו זָהָ֣ב טָהֹ֗ור אֶת־גַּגֹּ֧ו וְאֶת־קִירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וְעָשִׂ֥יתָ לֹּ֛ו זֵ֥ר זָהָ֖ב סָבִֽיב׃
Contextual Introduction
Exodus 30:3 is situated within YHWH’s instructions to Moshe regarding the construction of the מִזְבַּח קְטֹרֶת (altar of incense). This verse specifically details the gold overlay and decorative features of the altar. As with much of the Tabernacle narrative (Exodus 25–31), the language is ritualistic, highly ordered, and deeply symbolic. The precise grammatical constructions used to describe these physical components reflect theological ideas about sanctity, symmetry, and divine presence.
Grammatical Focus: Pronominal Object Marking, Directional Syntax, and Construct Chains
This verse showcases advanced elements of Biblical Hebrew grammar that serve not only descriptive but theological purposes:
1. אֹתֹ֜ו – Object with Pronominal Suffix
The form אֹתֹ֜ו (“it”) is the direct object marker אֵת with a third masculine singular suffix, referring back to the altar. Its use after וְצִפִּיתָ֨ (“you shall overlay”) is syntactically standard, showing that the entire altar is the direct object of the overlaying action. The specific use of the object marker with a pronominal suffix lends a formal, emphatic tone, underscoring the altar’s centrality.
2. אֶת־גַּגֹּו וְאֶת־קִירֹתָיו … וְאֶת־קַרְנֹתָיו
This sequence shows the cumulative listing of parts to be covered with gold: “its top,” “its walls,” “its horns.” Each phrase uses the direct object marker אֶת with pronominal suffixes, constructing a rhythmic triplet that reflects a literary device known as synthetic parallelism. It creates a totalizing effect: no part of the altar is left uncovered.
3. סָבִיב – Directional Adverb
The term סָבִיב (“around” or “all around”) is used twice, once after קִירֹתָיו and again after זֵר זָהָב. Though technically an adverb, סָבִיב acts like a spatial marker indicating the altar’s complete encirclement. In Hebrew ritual vocabulary, it often signals consecration, enclosure, or sanctity (cf. Exod 29:16, Lev 1:11). Here, the repetition of סָבִיב frames the altar as a sacred object fully enveloped in gold and holiness.
4. Construct Chain: זֵר זָהָב
The phrase זֵר זָהָב (“a crown of gold”) is a classic Hebrew construct chain. זֵר (a molding or decorative border) is in construct with זָהָב (gold), showing possession or composition. The use of this phrase in Tabernacle vocabulary connotes exaltation and honor—paralleling the decorative bands of the Ark (Exod 25:11).
Exegesis and Theological Reflections
The layering of grammatical elements in Exodus 30:3 reflects a theology of sacred separation. The repeated object markers, construct chains, and encircling adverbs emphasize wholeness and intentional design. The altar is not just covered—it is encircled, crowned, and set apart.
This has exegetical implications. Gold, as a symbol of purity and divine glory, envelops the altar completely, reinforcing that this is not merely a functional object but a site of heavenly encounter. The repeated use of סָבִיב links the incense altar to other sanctified elements in the Mishkan, where holiness is defined not only by proximity to the divine but also by spatial and syntactic boundaries.
Furthermore, the participial absence (no explicit verb for “is” or “was”) invites the reader to imagine a present, continual overlaying—a perpetual state of being set apart. The grammatical construction mirrors the continuous holiness that surrounds YHWH.
Ancient Versions and Linguistic Comparisons
The Septuagint renders the Hebrew with close attention to structure: “καὶ καταχρυσώσεις αὐτὸν χρυσίῳ καθαρῷ” (and you shall overlay it with pure gold), followed by listing parts of the altar. The Greek maintains the emphatic object references and preserves the spatial term κύκλῳ (“around”), matching סָבִיב.
The Vulgate likewise mirrors the Hebrew structure: “et operies illud auro purissimo … et coronam auream per circuitum facies ei.” The phrase per circuitum neatly captures the Hebrew סָבִיב, preserving the sense of total encirclement.
Interestingly, later Rabbinic Hebrew uses סָבִיב less frequently in ritual contexts, favoring more specific prepositions. This supports the idea that the repetitive use of סָבִיב in Exodus 30:3 is stylistically and theologically purposeful—unique to the priestly and cultic register of the Torah.
Golden Borders and Grammatical Sanctity
Exodus 30:3 is a verse where gold and grammar intertwine. Through meticulous use of direct object markers, construct forms, and spatial adverbs, the text creates a linguistic architecture of holiness. Just as the altar is gilded in pure gold, the syntax itself is adorned—every clause polished with ritual symmetry. In Biblical Hebrew, holiness is not only declared but structured; sanctity is not just spoken, it is grammatically encircled.
