King James Version
Exodus 35
35 verses with commentary
Sabbath Regulations
And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.
View commentary
Moses assembles the entire congregation before beginning tabernacle construction, emphasizing that sacred work requires communal participation. The phrase 'these are the words which the LORD hath commanded' (אֵלֶּה הַדְּבָרִים, eleh ha-devarim) mirrors the introduction to the Ten Commandments (20:1), signaling the gravity of what follows. This gathering precedes construction to ensure all Israel understands the divine blueprint and participates with willing hearts.
Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death. an: Heb. holiness
View commentary
The Sabbath command precedes tabernacle construction, establishing that even the holiest work must not violate God's rest principle. The Hebrew structure emphasizes 'six days' (שֵׁשֶׁת יָמִים, sheshet yamim) for work and 'the seventh day' (הַיּוֹם הַשְּׁבִיעִי, ha-yom ha-shevi'i) as קֹדֶשׁ (kodesh, holy) to the LORD. This order of priorities teaches that worship precedes work, being precedes doing, and relationship with God supersedes even building His dwelling place.
Ye shall kindle no fire throughout your habitations upon the sabbath day.
View commentary
The prohibition against kindling fire on the Sabbath (לֹא־תְבַעֲרוּ אֵשׁ, lo-teva'aru esh) specifically addresses the metalworking and cooking required for tabernacle construction. This detail demonstrates that God's commands extend to specifics—even necessary and holy work must cease on the seventh day. The fire prohibition became foundational in Jewish halakha, showing how God's holiness permeates every aspect of life, including the mundane act of fire-making.
Offerings for the Tabernacle
And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,
View commentary
Moses transitions from Sabbath law to the freewill offering (תְּרוּמָה, terumah), setting the pattern for all tabernacle construction: willing hearts, not coercion. The phrase 'this is the thing which the LORD commanded' introduces not a demand but an invitation. God's dwelling among His people will be built entirely through voluntary offerings, demonstrating that true worship springs from desire, not duty alone.
Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
View commentary
The call for offerings specifically targets those whose heart makes them willing (אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, asher yidvenu libbo—'whose heart makes him willing'). The Hebrew emphasizes internal motivation—the heart 'impels' or 'volunteers' the person. This principle establishes that God desires gifts flowing from love, not obligation. The extensive list that follows (gold, silver, bronze, fine linens, oils, spices, stones) represents the best of Egypt's plunder, now consecrated for divine purposes.
And blue, and purple, and scarlet , and fine linen, and goats' hair,
View commentary
Blue, purple, and scarlet materials (תְּכֵלֶת, וְאַרְגָּמָן, וְתוֹלַעַת שָׁנִי—tekhelet, argaman, tola'at shani) represent colors of royalty and divinity. Blue symbolizes heaven, purple represents royalty (combining heavenly blue with earthly red), and scarlet signifies blood and sacrifice. Fine linen (שֵׁשׁ, shesh) represents purity and righteousness. These materials foreshadow Christ who embodies all these attributes: heavenly origin, royal priesthood, sacrificial blood, and perfect righteousness.
And rams' skins dyed red, and badgers' skins, and shittim wood,
View commentary
Rams' skins dyed red (עֹרֹת אֵילִם מְאָדָּמִים, orot eilim me'addamim) and badgers' skins (עֹרֹת תְּחָשִׁים, orot techashim) provided protective coverings. The red-dyed rams' skins evoke substitutionary sacrifice—rams throughout Scripture symbolize sacrificial atonement (Genesis 22, Leviticus 16). The outer covering of badger/dugong skins was plain and protective, concealing the glory within, much as Christ's humanity veiled His divine glory (Isaiah 53:2).
And oil for the light, and spices for anointing oil, and for the sweet incense,
View commentary
Acacia wood (shittim wood, עֲצֵי שִׁטִּים, atzei shittim) was the primary structural material, valued for its durability, hardness, and resistance to decay—fitting for furniture representing eternal truths. Though desert-grown and thorny, when overlaid with gold it pictures humanity (wood) united with divinity (gold), foreshadowing the incarnation. Only imperishable materials could represent the eternal covenant.
And onyx stones, and stones to be set for the ephod, and for the breastplate.
View commentary
Oil for the light (שֶׁמֶן לַמָּאוֹר, shemen la-ma'or) kept the golden lampstand burning continually, symbolizing God's perpetual presence and the Spirit's illumination. Spices for anointing oil (שֶׁמֶן הַמִּשְׁחָה, shemen ha-mishchah) set apart priests and furnishings as holy unto the LORD—the same root as 'Messiah' (מָשִׁיחַ, mashiach, 'anointed one'). Sweet incense (קְטֹרֶת הַסַּמִּים, ketoret ha-sammim) symbolized prayers ascending to God (Psalm 141:2, Revelation 5:8).
And every wise hearted among you shall come, and make all that the LORD hath commanded;
View commentary
Onyx stones and stones for setting (אַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים, avnei-shoham ve'avnei millu'im) would bear the names of Israel's twelve tribes on the high priest's ephod and breastplate. These precious stones represented God's people carried constantly before Him—on the priest's shoulders (strength) and over his heart (love). This foreshadows Christ our High Priest who bears His people's names perpetually before the Father.
The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,
View commentary
The repetition 'every wise hearted among you shall come' (כָּל־חֲכַם־לֵב בָּכֶם, kol-chakham-lev bakhem) emphasizes that skill for God's work comes not from training alone but from wisdom—a heart-level competence given by God's Spirit. The call is inclusive ('all… among you') yet specific (requiring Spirit-given wisdom). This establishes that tabernacle construction requires both willing hearts (v. 5) and wise hearts (v. 10)—divine enablement, not just human ability.
The ark, and the staves thereof, with the mercy seat, and the vail of the covering,
View commentary
The tabernacle itself (הַמִּשְׁכָּן, ha-mishkan, 'dwelling place') heads the construction list, emphasizing God's primary purpose: dwelling with His people (25:8). The tent (אֹהֶל, ohel) and covering (מִכְסֵהוּ, mikhsehu) distinguish the inner dwelling from outer protective layers. This structure—sacred space surrounded by successive coverings—illustrates degrees of holiness and progressive revelation, ultimately fulfilled when God tabernacles among us in Christ (John 1:14, σκηνόω, skenoo, 'to tabernacle').
The table, and his staves, and all his vessels, and the shewbread ,
View commentary
Taches (קְרָסִים, kerasim, 'clasps' or 'hooks'), boards (קְרָשִׁים, kerashim), bars (בְּרִיחִים, berichim), pillars (עַמֻּדִים, amudim), and sockets (אֲדָנִים, adanim) represent the structural integrity holding God's dwelling together. Each component, though individually simple, contributes to the whole—illustrating the body of Christ where each member, though diverse, is essential (1 Corinthians 12). The careful specification of even these practical elements shows God's concern for both beauty and strength in His house.
The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,
View commentary
The veil (פָּרֹכֶת, parokhet) separating the Holy Place from the Most Holy Place represents the barrier between sinful humanity and God's holiness. Made of fine linen with cherubim embroidered in blue, purple, and scarlet, it symbolizes heaven's guarded entrance (Genesis 3:24). Only the high priest could pass through once yearly with atoning blood. At Christ's death, this veil tore top to bottom (Matthew 27:51), signifying direct access to God through Christ's sacrifice (Hebrews 10:19-20).
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,
View commentary
The ark of testimony (אֲרוֹן הָעֵדֻת, aron ha-edut) was the covenant chest containing the law tablets, representing God's throne on earth and the foundation of His dwelling among Israel. The mercy seat (כַּפֹּרֶת, kapporet, from כָּפַר, kaphar, 'to atone') covered the law with blood once yearly, demonstrating that mercy triumphs over judgment through substitutionary sacrifice. This is the purest Old Testament picture of propitiation, fulfilled when Christ became our mercy seat (Romans 3:25, ἱλαστήριον, hilasterion).
The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot,
View commentary
The table (שֻׁלְחָן, shulchan) for showbread represented God's provision and fellowship with His people through the bread of His presence (לֶחֶם הַפָּנִים, lechem ha-panim, 'bread of the faces/presence'). Twelve loaves, one per tribe, sat continually before God, symbolizing Israel's perpetual presentation before Him and His constant provision for them. This anticipates Christ, the bread of life (John 6:35), who provides spiritual sustenance and invites believers to fellowship at His table.
The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,
View commentary
The candlestick (מְנוֹרָה, menorah) provided the only light in the Holy Place, symbolizing God as the source of all illumination and truth. Its design—one central shaft with six branches—represents God's perfect light radiating through His people (Israel as seven branches, the complete number). Beaten from one piece of gold (31:8), it pictures unity and purity. Christ declared Himself the light of the world (John 8:12), and believers are called to be lights bearing witness to Him (Matthew 5:14-16).
The pins of the tabernacle, and the pins of the court, and their cords,
View commentary
Oil for lighting (שֶׁמֶן לַמָּאֹר, shemen la-ma'or) had to be pure, beaten olive oil—the finest quality requiring crushing the olives rather than pressing them. This oil kept the menorah burning continually (תָּמִיד, tamid, 'perpetually'), symbolizing the Holy Spirit's unceasing work in providing light and illumination. The requirement for 'beaten' oil parallels Christ's suffering ('beaten' for our iniquities, Isaiah 53:5) that provides the light of life to all who believe.
The cloths of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.
View commentary
Cloths of service (בִּגְדֵי־הַשְּׂרָד, bigdei-haserad) and holy garments for Aaron distinguish between practical vestments for ministry and sacred garments signifying the high priest's mediatorial role. The high priest's attire—including ephod, breastplate, robe, tunic, turban, and sash—communicated holiness, glory, and beauty (28:2). These garments enabled Aaron to 'minister in the priest's office' (לְכַהֵן, le-kahen), literally 'to act as priest,' prefiguring Christ's high priestly ministry clothed in perfect righteousness.
And all the congregation of the children of Israel departed from the presence of Moses.
View commentary
Sweet incense for the altar (קְטֹרֶת הַסַּמִּים, ketoret ha-sammim) symbolizes prayers ascending to God (Psalm 141:2, Revelation 5:8), offered morning and evening on the golden altar before the veil. The specific recipe (30:34-38) was sacred—forbidden for common use under penalty of death—demonstrating that approaching God requires coming His way, not ours. The incense altar's position before the veil, between the Holy Place and Most Holy Place, represents prayer's access to God's throne through the mediator.
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.
View commentary
Moses concludes the list of needed items, having comprehensively detailed everything from the grandest (ark, menorah) to the most practical (pins, cords). This thoroughness demonstrates that God cares about every aspect of His dwelling—nothing is too small for His attention, and nothing should be omitted or improvised. The phrase 'all that the LORD hath commanded' emphasizes that tabernacle construction must follow divine pattern precisely (25:9, 40), anticipating Hebrews 8:5's warning about following the heavenly pattern exactly.
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.
View commentary
The response to Moses' call is immediate and wholehearted: 'the children of Israel departed from the presence of Moses'—not in reluctance but in eager obedience. The narrative structure (call in v. 4-21, response in v. 22-29) emphasizes willing response to divine invitation. This departure 'from the presence of Moses' to gather offerings demonstrates that true worship moves from hearing God's word to acting upon it, from assembly to implementation of what was learned.
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.
View commentary
The Hebrew intensifies the willing heart theme: 'every one whose heart stirred him up' (כָּל־אֲשֶׁר נְשָׂאוֹ לִבּוֹ, kol-asher nasa'o libbo, literally 'lifted up his heart') and 'whose spirit made him willing' (אֲשֶׁר נָדְבָה רוּחוֹ, asher nadva rucho, 'whose spirit impelled him'). This double emphasis—heart and spirit both moving the person—shows genuine worship springs from internal transformation, not external compulsion. God desires worship flowing from hearts He has touched, not grudging compliance with religious duty.
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.
View commentary
Both men and women ('every man and woman') participate equally in bringing offerings, demolishing any notion that tabernacle construction was masculine domain alone. The Hebrew phrase 'willing hearted' (נְדִיב לֵב, nadiv lev) applies to all, emphasizing that spiritual devotion transcends gender. This inclusivity reflects the New Testament truth that in Christ there is neither male nor female (Galatians 3:28), and all believers are priests (1 Peter 2:9) participating in building God's spiritual house.
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.
View commentary
The people bring bracelets (חָח, chach), earrings (נֶזֶם, nezem), rings (טַבַּעַת, tabba'at), and tablets (כּוּמָז, kumaz)—personal jewelry and ornamentation. These intimate possessions, worn on the body, represent giving one's very self to God. The willingness to part with personal adornment for God's dwelling contrasts sharply with Aaron's earlier collection of gold earrings to make the golden calf (32:2-3). The same gold that nearly destroyed Israel through idolatry now builds God's house through redemptive repurposing.
And all the women whose heart stirred them up in wisdom spun goats' hair.
View commentary
The repetition 'every man that offered' emphasizes individual, personal participation—not collective abstraction but specific choices by specific people. The offering of gold (זָהָב, zahav) as a 'wave offering' (תְּנוּפָה, tenuphah) presents a paradox: wave offerings typically involved lighter items (sheaves, etc.), but here heavy gold is 'waved' before the LORD—perhaps indicating lifting it high as a gesture of dedication. This demonstrates that no gift is too valuable to be offered to God; He is worthy of our best.
And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
View commentary
Blue, purple, and scarlet materials with fine linen represent colors requiring expensive dyes and skilled labor. Those who possessed these materials 'with whom they were found' (נִמְצָא אִתּוֹ, nimtza ito) brought them—emphasizing stewardship: recognizing that what we 'find with us' belongs ultimately to God and should be consecrated to His purposes. The phrase 'all the work of the service' (כָּל־מְלֶאכֶת הָעֲבֹדָה, kol-melekhet ha-avodah) sanctifies practical work as spiritual service.
And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
View commentary
Animal skins—rams' skins dyed red (עֹרֹת אֵילִם מְאָדָּמִים, orot eilim me'addamim) and badgers' skins (עֹרֹת תְּחָשִׁים, orot techashim)—provided durable, protective coverings. Red-dyed rams' skins evoke sacrifice and substitution, while the outer skins' plain appearance concealed inner glory, paralleling Isaiah 53:2's description of the Suffering Servant with 'no beauty that we should desire him.' These humble materials protecting sacred space teach that spiritual realities often hide behind ordinary appearances.
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.
View commentary
Shittim wood (acacia, עֲצֵי שִׁטִּים, atzei shittim) brought by the people would form the structural framework overlaid with gold—combining human (wood) with divine (gold) in the furnishings. The participatory phrase 'offered an offering' (הֵבִיאוּ תְרוּמָה, hevi'u terumah) emphasizes the active presenting of gifts, not passive compliance. Bringing structural materials demonstrates understanding that God's house requires both beauty (precious metals, fine fabrics) and strength (durable wood)—form and function united in holy purpose.
Bezalel and Oholiab Called
And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;
View commentary
Rulers bring onyx stones (אַבְנֵי הַשֹּׁהַם, avnei ha-shoham) and stones for setting (אַבְנֵי הַמִּלֻּאִים, avnei ha-millu'im) for the ephod and breastplate—precious gems bearing tribal names before God. The specific mention of rulers (נְשִׂיאִים, nesi'im, 'princes' or 'leaders') bringing these costliest items demonstrates leadership through sacrificial example. These stones would rest on the high priest's shoulders (strength) and heart (love), symbolizing Christ bearing His people's names continually before the Father in intercession.
And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;
View commentary
Spices (הַבְּשָׂמִים, ha-besamim) for anointing oil and incense represent the fragrant ascending worship and consecration of priests and furnishings. The oil (שֶׁמֶן, shemen) for light maintained the menorah's continual flame—symbolic of the Spirit's illumination. These aromatic and luminous materials demonstrate that worship engages the senses (sight, smell) while pointing beyond physical perception to spiritual realities. The gifts enable both setting apart (anointing) and sustained presence (light, incense).
And to devise curious works, to work in gold, and in silver, and in brass,
View commentary
The summary statement 'the children of Israel brought a willing offering unto the LORD' uses the technical term for freewill offering (נְדָבָה, nedavah)—emphasizing spontaneous generosity flowing from love, not legal obligation. The comprehensive scope—'every man and woman, whose heart made them willing'—stresses that this movement of generosity pervaded the entire community. This willing offering for 'all manner of work' demonstrates understanding that every aspect of tabernacle construction, from grand furnishings to practical necessities, deserves wholehearted support.
And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.
View commentary
Moses introduces Bezaleel (בְּצַלְאֵל, 'in the shadow/protection of God') of Judah's tribe as the chief artisan, immediately establishing both his divine calling and tribal identity. This formal announcement by Moses emphasizes that leadership in building God's house comes through divine appointment, not self-promotion. Bezaleel's name itself testifies to God's protective presence—the one building God's dwelling dwells in God's shadow, prefiguring Jesus who worked as carpenter (Mark 6:3) before constructing God's spiritual house, the church.
And he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan.
View commentary
Aholiab (אָהֳלִיאָב, 'father's tent') of Dan's tribe partners with Bezaleel, establishing collaborative leadership in sacred construction. Dan, one of the northern tribes, partnering with Judah (southern kingdom's primary tribe) demonstrates that building God's house requires unity across tribal and regional boundaries. This collaboration prefigures the New Testament reality that Christ builds His church from all peoples, breaking down dividing walls (Ephesians 2:14), and that ministry partnerships reflect diverse gifts working toward common purpose.
Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet , and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.
View commentary
The chapter concludes emphasizing that God filled these craftsmen 'with wisdom of heart' (בְּחָכְמַת־לֵב, be-chakhmat-lev) for 'all manner of workmanship'—from engraving to embroidering, from designing to executing. This divine wisdom transcends mere technical skill; it's heart-level competence given by God's Spirit (31:3). The comprehensive scope ('all manner of workmanship') demonstrates that God's Spirit empowers both artistic creativity and practical construction, sanctifying all legitimate work when offered to God's glory. This anticipates the New Testament teaching that the Spirit distributes diverse gifts for building Christ's body (1 Corinthians 12:4-11).