What number verse is Exodus 26:37 in the Bible?

Exodus 26:37 is the 2,273rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 26:37 sits at position 2,273.

26:3626:36 27:127:1

Exodus 26:37

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

King James Version

And 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.

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KJV (with Strong's)

And thou shalt make ^H6213 for the hanging ^H4539 five ^H2568 pillars ^H5982 of shittim ^H7848 wood, and overlay ^H6823 them with gold ^H2091, and their hooks ^H2053 shall be of gold ^H2091: and thou shalt cast ^H3332 five ^H2568 sockets ^H134 of brass ^H5178 for them.

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Complete Jewish Bible

For the screen, make five posts of acacia-wood; overlay them with gold; and cast for them five sockets of bronze.

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Berean Standard Bible

Make five posts of acacia wood for the curtain, overlay them with gold hooks, and cast five bronze bases for them.

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American Standard Version

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

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World English Bible Messianic

You shall make for the screen five pillars of acacia, and overlay them with gold: their hooks shall be of gold: and you shall cast five sockets of brass for them.

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Geneva Bible (1599)

And thou shalt make for the hanging fiue pillars of Shittim, and couer them with gold: their heads shalbe of golde, and thou shalt cast fiue sockets of brasse for them.

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Young's Literal Translation

and thou hast made for the covering five pillars of shittim wood , and hast overlaid them with gold, their pegs are of gold, and thou hast cast for them five sockets of brass.

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Translation

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Summary

Exodus 26:37 meticulously details the divine blueprint for the five pillars and their foundational sockets that supported the entrance screen (the "hanging") to the Holy Place within the Tabernacle. These precise instructions, specifying shittim wood overlaid with gold for the pillars, gold hooks, and brass sockets, underscore God's unwavering demand for holiness, intentional design, and a divinely prescribed means of access to His sacred presence, clearly delineating the boundary between the outer court and the consecrated interior of His dwelling.

Context

Literary Context

This verse is intricately woven into the broader tapestry of divine instructions for the Tabernacle's construction, primarily found in Exodus 25, Exodus 26, Exodus 27, Exodus 28, Exodus 29, Exodus 30, Exodus 31. Specifically, Exodus 26 outlines the detailed specifications for the Tabernacle's structure, including its various curtains, frames, and internal divisions. Preceding verses describe the elaborate inner veil, which separated the Holy Place from the Most Holy Place, supported by four pillars (Exodus 26:31-35). Immediately before our verse, Exodus 26:36 introduces "an hanging for the door of the tent," referring to the entrance screen that provided access into the Holy Place from the outer courtyard. Exodus 26:37 then provides the specific, meticulous details for the five pillars that supported this outer entrance hanging. The distinct number and material specifications for these pillars, as compared to the four pillars of the inner veil, emphasize the different levels of access and the progressive holiness within the Tabernacle structure.

Historical & Cultural Context

The instructions for the Tabernacle were given to the Israelites at Mount Sinai, a pivotal moment shortly after their miraculous exodus from Egyptian bondage. This nomadic people, having recently witnessed God's awe-inspiring power in the plagues and at the Red Sea, were now being given a tangible, portable dwelling place for God to reside among them (Exodus 25:8). The Tabernacle was to be the central hub of their worship, a visible manifestation of God's covenant presence, and the divinely ordained means by which a holy God could dwell in the midst of an unholy people. The painstaking details, from the number of pillars to the choice of materials like shittim wood, gold, and brass, were far from arbitrary. They communicated profound theological truths about divine order, God's absolute holiness, and the necessity of a divinely prescribed system for approaching Him. Materials often carried symbolic weight in the ancient Near East, reinforcing the sacredness and divine origin of such a structure. The Tabernacle served as a microcosm of God's cosmos, meticulously designed to facilitate communion while maintaining the necessary separation demanded by God's transcendent purity.

Key Themes

Exodus 26:37 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of God's Holiness and Presence. The Tabernacle's entire design, including this specific entrance, is a testament to God's unapproachable holiness and His desire, yet careful regulation, of His presence among His people (Exodus 29:45-46). Another key theme is Divine Order and Precision. The meticulous instructions for every component, down to the number of pillars and the specific metals, highlight God's absolute sovereignty and His demand for worship conducted precisely according to His revealed will, leaving no room for human improvisation (Exodus 25:9). Furthermore, the verse subtly introduces the theme of Access and Mediation. The entrance, with its specific materials, foreshadows the necessary conditions for sinful humanity to approach a holy God—a theme that finds its ultimate fulfillment in the sacrificial system and later, in Christ. The contrast between the materials (gold and brass) also points to the theme of Distinction and Progressive Holiness, illustrating the different levels of sacredness within the Tabernacle complex, moving from the outer court to the Holy Place.

Exposition and Analysis

Key Word Analysis

Hanging mâçâk' H4539

From the root meaning "to cover," this term refers to a cover, veil, or curtain. In this context, it specifically denotes the ornate screen that served as the entrance to the Holy Place. Its function as a barrier underscores the sacredness of the space it guarded, emphasizing that access to God's presence is not open to all without distinction, but governed by divine protocol.

Pillars ʻammûwd' H5982

Meaning a column or stand, these were the structural supports for the hanging. The mention of "five" pillars here, as opposed to the four pillars of the inner veil (Exodus 26:32), highlights a deliberate numerical distinction. Pillars often symbolize stability, support, and the demarcation of sacred space, reinforcing the idea of a divinely established entrance.

Gold zâhâb' H2091

Derived from a root meaning "to shimmer," gold universally symbolizes divinity, purity, preciousness, and glory. Its pervasive use throughout the Tabernacle, especially as an overlay, signifies the unblemished nature of God and the divine consecration of the objects it adorns. The gold on these pillars elevates them from mere wooden supports to sacred elements imbued with God's glory, emphasizing the sanctity of the entry point into His dwelling.

Brass nᵉchôsheth' H5178

Often translated as bronze, this metal was commonly used for items in the outer court associated with judgment, sacrifice, and cleansing, such as the altar of burnt offering (Exodus 27:1-8) and the laver (Exodus 30:18-21). The brass sockets forming the foundation for these entrance pillars subtly but powerfully hint at the necessity of dealing with sin and judgment before one can approach God's holy presence, serving as a foundational reminder of the requirements for access.

Verse Breakdown

"And thou shalt make for the hanging five pillars [of] shittim [wood]"

This initial clause specifies the structural components for the entrance screen to the Holy Place. The number "five" is intentionally chosen, distinguishing these pillars from the four pillars supporting the inner veil, thereby marking this as the primary, though still restricted, point of entry from the outer courtyard. The use of "shittim wood" (acacia) indicates a material that was durable and readily available in the desert, representing the earthly, yet resilient, foundation.

"and overlay them with gold"

This detail is crucial, as it signifies the transformation and consecration of the earthly material. The gold overlay symbolizes that these wooden pillars, though humble in origin, are set apart for divine service and imbued with God's glory, purity, and preciousness. It elevates the common to the sacred, reflecting God's nature and the sanctity of His dwelling.

"[and] their hooks [shall be of] gold"

The hooks were essential functional elements, used to suspend the "hanging" or screen from the pillars. Their composition of gold further emphasizes the comprehensive preciousness and divine consecration of every component related to access to God's presence. Even the seemingly minor functional elements were to reflect God's glory and the sacredness of the Tabernacle's purpose.

"and thou shalt cast five sockets of brass for them"

These sockets served as the stable, heavy bases into which the pillars were firmly set. The use of "brass" (bronze) for these foundational elements is highly symbolic. Brass was predominantly associated with the outer court and elements related to judgment, sacrifice, and cleansing. By placing brass sockets at the very entrance to the Holy Place, the design subtly communicates that access to God's holiness is fundamentally grounded in the reality of divine justice and the provision for atonement, which was enacted at the brazen altar in the outer court.

Literary Devices

Exodus 26:37, like much of the Tabernacle account, is rich in Symbolism. Every material, number, and spatial arrangement carries profound theological meaning. The shittim wood symbolizes humanity or the earthly realm, which, when overlaid with gold, represents the sanctification, glorification, and divine transformation of the human by the divine. The gold hooks extend this symbolism of divine purity, preciousness, and the sacredness of all elements connected to God's presence. Crucially, the brass sockets at the base are symbolic of judgment, atonement, and the necessity of dealing with sin, indicating that access to God's holiness is predicated upon the prior work of divine justice and purification. Furthermore, the entire Tabernacle, including its entrance, functions as profound Typology, foreshadowing future spiritual realities. The physical barriers and prescribed access points prefigure the ultimate means of access to God through Christ, who is the "door" and the "new and living way." The precise, repetitive nature of the instructions throughout this section also serves as a form of Emphasis, underscoring God's meticulousness, His absolute authority, and the critical importance of adhering to His divine blueprint for worship and communion.

Theological and Thematic Connections

Exodus 26:37 powerfully conveys several profound theological truths that resonate throughout biblical theology. It underscores God's absolute holiness and His demand for a divinely ordained, precise approach to His presence. The meticulous detail in the design of the Tabernacle's entrance emphasizes that access to God is not casual or arbitrary, but a sacred privilege granted solely on His terms and through His appointed means. The combination of materials—earthly wood transformed by divine gold, resting on sockets of judgment-associated brass—illustrates the journey of humanity seeking to draw near to a holy God: a journey that requires divine consecration and is founded upon the reality of divine justice and the provision for atonement. This passage highlights the foundational principle that while God desires to dwell among His people, this dwelling necessitates a structured, consecrated environment that reflects His majestic purity and the solemn requirement of dealing with sin. It is a testament to God's condescension to dwell with humanity, yet always on His holy terms.

Exodus 40:33 Hebrews 9:1-5 1 Peter 2:5

Reflection and Application

Exodus 26:37, though detailing ancient architectural plans for a nomadic sanctuary, speaks volumes about God's unchanging character and our relationship with Him today. It serves as a profound reminder that God is a God of order, precision, and profound holiness, where every detail in His divine design is intentional, pointing to deeper spiritual truths. For us today, while we no longer construct physical tabernacles, the principles of reverence, intentionality, and the recognition of God's absolute holiness remain paramount in our worship and daily lives. The "hanging" and its pillars served as a physical boundary, a tangible reminder that access to God's presence is sacred and not to be taken lightly or approached presumptuously. This should inspire in us a profound sense of awe and gratitude, understanding the immense privilege it is to draw near to the Creator of the universe. It also challenges us to consider how our lives, like the Tabernacle, are meant to be a dwelling place for God's Spirit, consecrated and ordered according to His divine will, reflecting His glory to a watching world. Our spiritual lives should embody the same intentionality and reverence that God demanded for His earthly dwelling.

Questions for Reflection

How does the meticulous detail of God's instructions for the Tabernacle, even down to the pillars and sockets, deepen your understanding of His character and His expectations for our worship today?
In what practical ways can you recognize and honor the "boundaries" of God's holiness in your personal walk, your approach to prayer, and your corporate worship?
Considering the symbolism of the materials, what "earthly materials" (e.g., talents, resources, time, relationships) in your life are you allowing God to "overlay with gold," transforming them for His glory and sacred purposes?

FAQ

Why were there five pillars for this entrance, but four for the inner veil?

The differing numbers of pillars for the two main veils within the Tabernacle—five for the entrance to the Holy Place and four for the inner veil separating the Holy Place from the Most Holy Place—highlight their distinct functions and the progressive levels of holiness within God's dwelling. The five pillars at the outer entrance, described in Exodus 26:37, marked the transition from the relatively common outer courtyard to the sacred Holy Place, where priests performed daily duties and offered incense. In contrast, the four pillars for the inner veil, mentioned in Exodus 26:32, guarded the most sacred space, the Holy of Holies, which only the High Priest could enter, and that only once a year on the Day of Atonement (Leviticus 16:2). This numerical distinction visually reinforced the escalating holiness and increasingly restricted access as one moved deeper into God's dwelling, emphasizing the unique sacredness of each area and the specific divine protocols required for approach.

Christ-Centered Fulfillment

Exodus 26:37, with its intricate details of the Tabernacle's entrance, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is the ultimate "door" and "way" to God's presence. Just as the five pillars and the hanging formed the divinely appointed access point into the earthly sanctuary, Jesus declares, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). The symbolism of the shittim wood overlaid with gold beautifully foreshadows Christ's dual nature: His true humanity (the durable wood) perfectly united with His glorious divinity (the pure gold). He is the unique God-man through whom humanity can truly be consecrated and brought into God's glorious presence, as He is the one mediator between God and man (1 Timothy 2:5). The brass sockets, symbolizing judgment and atonement, are powerfully fulfilled in Christ's sacrificial death on the cross, where He bore the full weight of divine judgment for our sins, thereby establishing the righteous foundation for our access to God. The dramatic tearing of the temple veil from top to bottom at the moment of Christ's crucifixion (Matthew 27:51) symbolized the complete removal of all barriers, opening a "new and living way" (Hebrews 10:19-20) directly into the very presence of God, a direct access made possible only through His perfect, once-for-all sacrifice. Thus, the intricate design of the Tabernacle's entrance points us prophetically to Jesus, who is the full and final revelation of God's plan for humanity's intimate and holy access to Him.

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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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