What number verse is Exodus 26:36 in the Bible?

Exodus 26:36 is the 2,272nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 26:36 sits at position 2,272.

26:3526:35 26:3726:37

Exodus 26:36

Q: Blue

(tekhelet) often represented the heavens, divinity, and God's transcendent glory, visually connecting the earthly sanctuary to the celestial realm from which God reigns.

Q: Purple

(argaman), an exceedingly rare and costly dye, was universally associated with royalty, kingship, and majesty, signifying God's sovereign rule as the King of Kings over all creation.

Q: Scarlet

(tola'at shani) symbolized life, vitality, and, most profoundly, blood and sacrifice, pointing directly to the necessity of atonement for sin and the life-giving power inherent in the shedding of blood. These vibrant colors, combined with the pure white of the "fine twined linen" (symbolizing purity and righteousness), painted a vivid and comprehensive picture of a holy, majestic, and atoning God who, in His grace, condescended to dwell among His people, yet required a blood sacrifice for reconciliation and fellowship.

“The Entrance Screen”· Exodus 26:36–37Read in context

King James Version

And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

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KJV (with Strong's)

And thou shalt make ^H6213 an hanging ^H4539 for the door ^H6607 of the tent ^H168, of blue ^H8504, and purple ^H713, and scarlet ^{H8438 H8144}, and fine twined ^H7806 linen ^H8336, wrought ^H4639 with needlework ^H7551.

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Complete Jewish Bible

"For the entrance to the tent, make a screen of blue, purple and scarlet yarn and finely woven linen; it should be in colors, the work of a weaver.

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Berean Standard Bible

For the entrance to the tent, you are to make a curtain embroidered with blue, purple, and scarlet yarn, and finely spun linen.

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American Standard Version

And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer.

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World English Bible Messianic

“You shall make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer.

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Geneva Bible (1599)

Also thou shalt make an hanging for the dore of ye Tabernacle of blew silke, and purple, and skarlet, and fine twined linen wrought with needle.

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Young's Literal Translation

`And thou hast made a covering for the opening of the tent, blue, and purple, and scarlet, and twined linen, work of an embroiderer;

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Translation

Cross-References

Exodus 36:37
And he made an hanging for the tabernacle door of blue, and purple, and scarlet, and fine twined linen, of needlework;
Exodus 40:28
And he set up the hanging at the door of the tabernacle.
Exodus 40:29
And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses.
Exodus 35:11
The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,
John 14:6
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Psalms 78:60
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
2 Samuel 7:6
Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.

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Summary

Exodus 26:36 describes the precise specifications for the entrance curtain to the Tabernacle's Holy Place, detailing its luxurious materials and intricate craftsmanship. This "hanging" served as a critical boundary, regulating access for the priests into the sacred space and visually distinguishing the holy interior from the outer court. Its vibrant colors—blue, purple, and scarlet—combined with fine twined linen and elaborate needlework, underscored the majesty, purity, and sacrificial nature associated with God's dwelling, emphasizing both the divine beauty and the reverent, divinely appointed approach required to enter His presence.

Context

Literary Context

Exodus 26:36 is strategically positioned within God's exhaustive instructions for constructing the Tabernacle, Israel's portable sanctuary. The preceding verses in Exodus 26 meticulously outline the Tabernacle's inner coverings, its foundational wooden frames, and most significantly, the inner veil (Exodus 26:31-35) that created an absolute separation between the Holy Place and the Most Holy Place, where the Ark of the Covenant would reside. Following this description of the innermost, most restricted barrier, verse 36 then turns to the outer entrance to the Holy Place. This curtain was the first significant barrier encountered when moving from the public outer courtyard into the sacred tent itself. This deliberate progression from the innermost sanctum outwards highlights the graded holiness of the Tabernacle, illustrating the increasing levels of restriction, reverence, and purity required as one approached God's immediate, manifest presence.

Historical & Cultural Context

The divine blueprints for the Tabernacle were delivered to Moses while the Israelites were encamped at the base of Mount Sinai, a pivotal moment following their miraculous liberation from Egyptian bondage. In the broader ancient Near Eastern world, temples and sacred precincts were frequently adorned with opulent materials and brilliant colors. Such embellishments were not merely aesthetic but served to proclaim the exalted status and immense power of the deity worshipped, as well as the wealth and devotion of the patrons. The specific dyes mandated for the Tabernacle—blue, purple, and scarlet—were exceptionally valuable and rare, often reserved for royalty, high-ranking officials, and divine representations. Their prominent use in the Tabernacle underscored the supreme majesty, holiness, and unique sovereignty of Yahweh, the God of Israel. While the concept of a "tent" or "tabernacle" was familiar from nomadic life, this was no ordinary dwelling; it was a divine tent, a portable earthly residence for God Himself amidst His people, symbolizing His intimate presence and guiding hand throughout their wilderness sojourn. The meticulous craftsmanship, specifically "wrought with needlework," further emphasized that nothing less than the finest artistry and most dedicated labor were acceptable for the dwelling place of the Creator of the universe, reflecting the profound reverence and devotion expected in approaching the divine.

Key Themes

Exodus 26:36 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the holiness of God, vividly portrayed by the elaborate and costly materials, which demand a reverent approach. The very existence of a "hanging for the door" underscores the theme of regulated access to God's presence, indicating that while God desires to dwell among His people (Exodus 25:8), access is on His terms, not ours. The specific colors, particularly scarlet, subtly introduce the theme of atonement and sacrifice, foreshadowing the blood necessary to bridge the gap between a holy God and sinful humanity, a concept central to the Levitical system detailed in Leviticus. Furthermore, the detailed instructions and the call for skilled craftsmanship highlight the theme of divine order and perfection, demonstrating God's meticulous attention to every detail in His dwelling place, reflecting His own perfect character and the order He desires for His people's worship. This verse, along with the entire Tabernacle account, serves as a tangible representation of God's covenant relationship with Israel, a visible sign of His presence among them as they journeyed toward the Promised Land, as seen in the final setup in Exodus 40.

Exposition and Analysis

Key Word Analysis

Hanging mâçâk' H4539

This term (H4539) refers to a cover or veil, specifically a curtain that functions as a door or entrance. In the context of the Tabernacle, it denotes a barrier that, while beautiful and symbolic, served to regulate and restrict access. Unlike the more substantial inner veil that completely separated the Holy of Holies, this "hanging" marked the initial, primary point of entry into the Holy Place, signifying that while God desired His priests to serve Him, His holiness necessitated a controlled and reverent approach.

Tent ʼôhel' H168

This word (H168) denotes a tent or dwelling place, emphasizing the portable, temporary nature of God's sanctuary during Israel's wilderness wanderings. It highlights God's condescension to dwell among His nomadic people, yet it is a divine "tent" far removed from ordinary human dwellings, signifying His transcendent presence and the sacredness of His abode.

Wrought with needlework maʻăseh_ _râqam' H4639

This phrase combines H4639 (maʻăseh), meaning "work" or "product," with H7551 (râqam), a primitive root meaning "to variegate color" or "embroider." It describes the skilled craftsmanship of an embroiderer, where intricate patterns or designs are worked onto the fabric. This indicates that the curtain was not merely dyed but adorned with elaborate, artistic embellishments, distinct from the background fabric. This detailed artistry underscored the immense value and reverence due to the sacred space and the God who would dwell within it, reflecting the divine aesthetic and the high standards God commanded for His sanctuary.

Verse Breakdown

"And thou shalt make an hanging for the door of the tent"

This directive establishes the specific object, its function, and its precise location. It is a curtain ("hanging") designed to serve as the entrance ("door") to the main compartment of the Tabernacle, specifically the Holy Place. This signifies the initial, divinely appointed point of entry into the consecrated space, clearly distinguishing it from the outer courtyard and regulating who could enter and under what conditions.

"[of] blue, and purple, and scarlet, and fine twined linen"

This clause specifies the luxurious, costly, and profoundly symbolic materials from which the curtain was to be made. "Fine twined linen" (white) represented purity, righteousness, and the holiness required to approach God. "Blue" (tᵉkêleth) symbolized the heavens, divinity, and God's transcendent glory. "Purple" (ʼargâmân), a rare and expensive dye, signified royalty, majesty, and the kingship of God. "Scarlet" (tôwlâʻ shânîy) pointed to life, vitality, and most significantly, the necessity of blood and sacrifice for atonement, foreshadowing the means by which sinful humanity could approach a holy God.

"wrought with needlework"

This final phrase emphasizes the intricate and highly skilled craftsmanship required for the curtain's creation. It was not a plain or simple fabric but a work of art, meticulously embroidered with patterns. This detail underscores the immense value and reverence due to the sacred space and the God who would dwell within it, reflecting the divine aesthetic and the high standards God commanded for His sanctuary, demanding nothing less than the finest human skill offered in devotion.

Literary Devices

The primary literary device employed in Exodus 26:36 is Symbolism. Every element of the curtain—its colors, material, and craftsmanship—carries profound theological weight. The vibrant colors (blue, purple, scarlet) are not merely decorative but convey essential truths about God's transcendence, His royal sovereignty, and the indispensable role of atonement. The fine twined linen symbolizes purity and righteousness, qualities absolutely essential for those who would draw near to a holy God. The very existence of a "hanging for the door" symbolizes both the separation of the sacred from the common and the provision of a designated access point for the authorized. The phrase "wrought with needlework" emphasizes divine artistry and the meticulous care required for God's dwelling, underscoring the preciousness and glory of the divine presence. The verse also subtly uses Contrast when compared to the inner veil described just verses prior (Exodus 26:31), which was of "cunning work" and depicted cherubim, highlighting the different levels of holiness and restricted access within the Tabernacle's design.

Theological and Thematic Connections

Exodus 26:36 beautifully encapsulates several core theological themes: the holiness of God, the necessity of regulated access to His presence, and the foreshadowing of atonement. The rich materials and vibrant colors speak eloquently to God's immense majesty, glory, and transcendent nature, demanding the highest reverence from His people. The curtain itself, while a physical barrier, simultaneously represents the divinely designated point of entry, illustrating that God, in His sovereign grace, provides a specific way for humanity to draw near, albeit strictly on His terms. The prominent use of scarlet, in particular, subtly but powerfully points to the sacrificial system that would become central to Israel's worship, emphasizing that sin must be addressed and atoned for before communion with a holy God is possible. This verse thus sets the stage for understanding the profound spiritual journey from the outer court to the Holy Place, a journey of increasing sanctity and a profound reminder that approaching God is not a casual endeavor but a privileged and sacred act, requiring intentionality and adherence to divine instruction.

Exodus 40:8 Leviticus 16:2 Hebrews 9:1-5

Reflection and Application

The intricate details of the Tabernacle's entrance curtain in Exodus 26:36 offer profound and enduring insights for contemporary believers. While we no longer approach God through physical curtains, elaborate rituals, or a geographically fixed sanctuary, the underlying principles of reverence, holiness, and intentionality in worship remain eternally paramount. The sheer beauty, preciousness, and meticulous craftsmanship of the materials remind us that our worship, whether expressed individually in private devotion or corporately in communal gathering, should reflect the immense worth, infinite glory, and perfect character of God. We are called to approach Him not with casual indifference, but with a heart prepared, a spirit of humility, and a deep recognition of His infinite majesty and our utter dependence. The curtain, as a point of access, also serves as a powerful and gracious reminder that our ability to draw near to God today is not predicated on our own merit, works, or inherent righteousness, but solely upon the magnificent provision He has made. This profound truth should inspire within us both a deep sense of awe and an overflowing gratitude, compelling us to live lives that consistently honor the sacred and unhindered access we have been so graciously granted through Christ.

Questions for Reflection

How does the detailed description of the Tabernacle's entrance curtain in Exodus 26:36 deepen your understanding of God's character, particularly His holiness and His desire for a relationship with humanity?
In what practical ways can New Testament believers cultivate a profound sense of reverence and intentionality in their approach to God in prayer, worship, and daily life, even without a physical Tabernacle?
Considering the rich symbolism of the colors (blue, purple, scarlet) and fine linen, how do these ancient meanings resonate with your understanding of the person and redemptive work of Jesus Christ today?

FAQ

What was the primary function of the "hanging for the door of the tent" compared to the inner veil?

The "hanging for the door of the tent" (Exodus 26:36) served as the primary entrance curtain for the Holy Place, which was the first main compartment of the Tabernacle. Its fundamental function was to regulate and restrict access for the priests who ministered daily within the Holy Place, clearly distinguishing the sacred interior from the outer, less consecrated courtyard. In stark contrast, the inner veil (Exodus 26:31) created an absolute barrier between the Holy Place and the Most Holy Place (or Holy of Holies), where the Ark of the Covenant, representing God's throne, resided. Only the High Priest was permitted to pass beyond this inner veil, and then only once a year on the solemn Day of Atonement (Leviticus 16), bearing the blood of sacrifice. Thus, the outer hanging provided general priestly access for service, while the inner veil guarded the very presence of God, symbolizing the ultimate separation between a perfectly holy God and sinful humanity.

Why were these specific colors (blue, purple, scarlet) chosen for the Tabernacle's curtains and furnishings?

The selection of blue, purple, and scarlet for the Tabernacle's components, including the entrance curtain, was deeply symbolic and held immense significance within ancient Israelite culture and theology. Blue (tekhelet) often represented the heavens, divinity, and God's transcendent glory, visually connecting the earthly sanctuary to the celestial realm from which God reigns. Purple (argaman), an exceedingly rare and costly dye, was universally associated with royalty, kingship, and majesty, signifying God's sovereign rule as the King of Kings over all creation. Scarlet (tola'at shani) symbolized life, vitality, and, most profoundly, blood and sacrifice, pointing directly to the necessity of atonement for sin and the life-giving power inherent in the shedding of blood. These vibrant colors, combined with the pure white of the "fine twined linen" (symbolizing purity and righteousness), painted a vivid and comprehensive picture of a holy, majestic, and atoning God who, in His grace, condescended to dwell among His people, yet required a blood sacrifice for reconciliation and fellowship.

Christ-Centered Fulfillment

Exodus 26:36, with its vibrant colors, costly materials, and regulated access, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The Tabernacle's entrance curtain, while beautiful, served as a tangible, restrictive barrier, foreshadowing humanity's inherent inability to approach a holy God apart from a divinely appointed way. The blue of the curtain, symbolizing heaven and divinity, points directly to Christ's divine nature and heavenly origin, for He is the Son of God who descended from heaven. The purple, representing royalty and kingship, finds its perfect embodiment in Jesus, the true King of Kings and Lord of Lords. Most profoundly, the scarlet, symbolizing blood and sacrifice, points directly to Christ's atoning work on the cross, where His precious blood was shed for the remission of sins for all who believe. The "fine twined linen," signifying purity and righteousness, is perfectly fulfilled in Christ, who was without sin and offers His perfect righteousness to us. Unlike the physical curtain that limited and restricted access, Christ Himself is the "new and living way" (Hebrews 10:20) through His torn flesh, which is His body broken for us, granting all believers direct, unhindered access to God's very presence. He is the ultimate "door" (John 10:9) through whom we enter into salvation, abundant life, and eternal communion with the Father.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 26:31–37.

1662–1714 · 7 verses

Passage under commentExodus 26:31–37

31¶ And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:

32And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

33And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.

34And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.

35And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.

36And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

37And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

Two veils are here ordered to be made, 1. One for a partition between the holy place and the most holy, which not only forbade any to enter, but forbade them so much as to look into the holiest of all, Exo 26:31, Exo 26:33. Under that dispensation, divine grace was veiled, but now we behold it with open face, Co2 3:18. The apostle tells us (Heb 9:8, Heb 9:9) what was the meaning of this veil; it intimated that the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ, Mat 27:51. We have not boldness to enter into the holiest, in all acts of devotion, by the blood of Jesus, yet such as obliges us to a holy reverence and a humble sense of our distance. 2. Another veil was for the outer door of the tabernacle, Exo 26:36, Exo 26:37. Through this first veil the priests went in every day to minister in the holy place, but not the people, Heb 9:6. This veil, which was all the defence the tabernacle had against thieves and robbers, might easily be broken through, for it could be neither locked nor barred, and the abundance of wealth in the tabernacle, one would think, might be a temptation; but by leaving it thus exposed, (1.) The priests and Levites would be so much the more obliged to keep a strict watch upon it, and, (2.) God would show his care of his church on earth, though it is weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence to his house as gates of brass and bars of iron.

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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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