Exodus 28:32

Translation
King James Version
And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.
Ask
KJV (with Strong's)
And there shall be an hole H6310 in the top H7218 of it, in the midst H8432 thereof: it shall have a binding H8193 of woven H707 work H4639 round about H5439 the hole H6310 of it, as it were the hole H6310 of an habergeon H8473, that it be not rent H7167.
Ask
Complete Jewish Bible
It is to have an opening for the head in the middle. Around the opening is to be a border woven like the neck of a coat of mail, so that it won't tear.
Ask
Berean Standard Bible
with an opening at its top in the center. Around the opening shall be a woven collar with an opening like that of a garment, so that it will not tear.
Ask
American Standard Version
And it shall have a hole for the head in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it be not rent.
Ask
World English Bible Messianic
It shall have a hole for the head in its midst: it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn.
Ask
Geneva Bible (1599)
And the hole for his head shalbe in the middes of it, hauing an edge of wouen woorke rounde about the coller of it: so it shalbe as the coller of an habergeon that it rent not.
Ask
Young's Literal Translation
and the opening for its head hath been in its midst, a border is to its opening round about, work of a weaver, as the opening of a habergeon there is to it; it is not rent.
Ask
See also
Job 41:26Nehemiah 4:16John 19:23John 19:242 Chronicles 26:14Exodus 39:28Ephesians 4:3
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 2,326 of 31,102

Study This Verse

SUMMARY

Exodus 28:32 provides meticulous divine instructions for the construction of the high priest's ephod, specifically detailing the design of its neck opening. It mandates a robust, reinforced binding of woven work around the hole, ensuring its exceptional durability and preventing any tearing during the high priest's sacred duties. This attention to detail, likened to the strength of an armor's opening, underscores the profound sacredness, functional integrity, and enduring perfection required for all elements involved in the worship and service of God.

CONTEXT

  • Literary Context: This verse is an integral part of a larger, highly detailed section of Exodus (chapters Exodus 25, Exodus 26, Exodus 27, Exodus 28, Exodus 29, Exodus 30, Exodus 31) dedicated to the divine blueprint for the Tabernacle and its associated items, including the garments for the priesthood. Following the general command for "holy garments for glory and for beauty" for Aaron and his sons (Exodus 28:2), the text systematically describes each component: the ephod (vv. 6-14), the breastplate (vv. 15-30), the robe of the ephod (vv. 31-35), the golden plate (vv. 36-38), and other garments. Exodus 28:32 focuses on a critical structural detail of the ephod itself—the sleeveless outer garment that served as the foundation for the breastplate and held the onyx shoulder stones. This specific instruction ensures the garment's practical functionality and symbolic integrity during the high priest's active service, highlighting God's meticulousness even in seemingly minor construction elements. The preceding verses describe the intricate weaving of the ephod and its shoulder pieces, while subsequent verses detail the pomegranates and bells on the robe of the ephod, demonstrating a continuous flow of precise divine specifications.
  • Historical & Cultural Context: In the ancient Near East, priestly vestments often served to convey the status, authority, and even the identity of the deity being served. However, Israel's priestly garments were uniquely distinguished by their divine origin and meticulous specifications, emphasizing holiness, separation, and the mediatorial role of the high priest. The detailed instructions for the ephod, including the reinforced neck opening, reflect a profound practical concern for the garment's longevity and structural integrity during the physically demanding duties of tabernacle service. Priests engaged in various tasks, such as offering sacrifices, carrying sacred objects, and ministering before the altar, all of which could strain their vestments. A garment that could easily tear would not only be impractical but would also symbolically undermine the integrity and permanence required for their sacred office and the worship of a perfect God. The comparison to a "habergeon" (a type of armor) underscores the robust, protective, and enduring quality desired for this sacred garment, ensuring it could withstand repeated use without degradation, much like the enduring nature of the covenant God established with His people, as seen in passages like Deuteronomy 7:9.
  • Key Themes: Exodus 28:32 contributes to several overarching themes within the book of Exodus and the Pentateuch. Primarily, it highlights Divine Meticulousness and Holiness, demonstrating that God's commands extend to the minutest details of worship, reflecting His own perfect and holy character. This precision ensures that everything associated with His presence is set apart and without blemish, a theme consistently reinforced throughout the laws, such as the requirements for unblemished sacrifices in Leviticus 22:21. Secondly, it emphasizes the Integrity and Enduring Nature of Sacred Service. The untearable quality of the ephod's opening symbolizes the steadfastness and permanence required of the high priest's mediatorial role. The garment's durability mirrors the enduring covenant between God and Israel, where the high priest served as a perpetual intercessor. Lastly, the verse subtly points to Symbolism of Wholeness and Perfection, where the physical integrity of the garment prefigures the spiritual wholeness and moral purity demanded of those who approach God. The prohibition against tearing anticipates the broader principle that God's people, and especially their leaders, must be spiritually "unrent" and wholly devoted, a concept that finds echoes in the call for blamelessness for leaders in 1 Timothy 3:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hole (Hebrew, peh', H6310): While commonly meaning "mouth," in this context, peh refers specifically to an "opening," "edge," or "collar." Its use here highlights the critical nature of this specific aperture in the garment. The term encompasses the idea of a boundary or an entry point, emphasizing that this opening, though functional, is also a highly significant part of the ephod, requiring special attention to its construction to maintain the garment's overall integrity. The precise specification of this "hole" underscores the divine concern for every detail of the sacred vestments.
  • Binding (Hebrew, sâphâh', H8193): Derived from a root suggesting "termination" or "boundary," sâphâh literally means "lip" or "edge." By implication, it refers to a "margin," "border," or "band." In Exodus 28:32, "binding" signifies a reinforced edge or collar, a tightly woven border designed to strengthen the fabric around the opening. This term emphasizes the protective and reinforcing function, ensuring that the vulnerable edge of the garment is made robust and durable, preventing fraying or tearing. It speaks to the deliberate act of securing and fortifying a critical point of stress.
  • Habergeon (Hebrew, tachărâʼ', H8473): This term refers to a type of defensive armor, specifically a linen corslet or a padded jacket worn for protection. The comparison to a "habergeon" is crucial, as it immediately evokes images of strength, resilience, and resistance to damage. It elevates the functional requirement of the ephod's neck opening beyond mere durability to a standard of exceptional robustness, implying that the binding was not just to prevent ordinary wear but to withstand significant stress, much like armor protects against blows. This comparison communicates the extraordinary quality and integrity demanded for this sacred garment.

Verse Breakdown

  • "And there shall be an hole in the top of it, in the midst thereof:": This initial clause precisely locates the opening for the high priest's head, specifying it as a central aperture at the very top of the ephod. This detail, though seemingly straightforward, is fundamental to the garment's wearability and proper positioning on the high priest, ensuring it sits correctly and comfortably during his sacred duties.
  • "it shall have a binding of woven work round about the hole of it,": This part describes the essential reinforcement around the neck opening. The "binding of woven work" (Hebrew, sāphāh ma'aseh 'ōrēg) indicates a strong, tightly woven border or collar. This binding was critical for strengthening the fabric at a point of high stress, actively preventing the natural fraying or tearing that would occur from repeated donning and removal, thus preserving the garment's sacred integrity.
  • "as it were the hole of an habergeon,": This is a powerful simile, directly comparing the strength and construction of the ephod's neck opening to that of a habergeon, a piece of armor. This comparison emphasizes the exceptional durability and tear-resistance required. It implies that the binding was not merely decorative but functionally robust, designed to withstand the rigors of the priest's active duties without compromise, ensuring the garment's enduring fitness for sacred service.
  • "that it be not rent.": This concluding clause states the explicit purpose and divine mandate behind the reinforced binding: to prevent the ephod from tearing. This command underscores God's insistence on the garment's perfect and enduring condition. A torn garment would be unsuitable for holy service, reflecting the broader theological principle that all things dedicated to God must be complete, unblemished, and perpetually fit for their sacred purpose, mirroring God's own perfect and unblemished character.

Literary Devices

The primary literary device employed in Exodus 28:32 is Simile. The phrase "as it were the hole of an habergeon" directly compares the reinforced neck opening of the ephod to the robust, tear-resistant opening of a piece of armor. This vivid comparison effectively communicates the required strength, durability, and resilience of the garment, elevating its functional requirement to an exceptional standard. Beyond a mere technical description, this simile imbues the detail with a sense of enduring strength and protection, suggesting that the ephod, while a garment of "glory and beauty," was also constructed for rigorous and lasting service. Furthermore, Symbolism is deeply inherent in the meticulousness of these instructions. The integrity and unblemished nature of the ephod, meticulously ensured by this reinforced opening, symbolize the perfection and holiness required of the high priest in his mediatorial role and, by extension, the unblemished nature of the worship offered to God. The garment's resistance to tearing can also symbolize the steadfastness and enduring nature of God's covenant with Israel and the unwavering integrity expected of those who serve Him in His holy presence.

THEOLOGICAL AND THEMATIC CONNECTIONS

The precise instructions for the ephod's construction, particularly the reinforcement of its neck opening, profoundly underscore God's meticulousness and His unwavering demand for excellence and integrity in all matters pertaining to His worship. This divine attention to detail signifies that even the seemingly minor aspects of sacred service are of immense significance in God's eyes, reflecting His own perfect character and the purity required in His holy presence. The durability built into the garment speaks to the enduring nature of the high priest's mediatorial role and the steadfastness expected of those who minister before God. It highlights a foundational theological principle that what is dedicated to God must be whole, unblemished, and designed for lasting service, mirroring the spiritual resilience and integrity believers are called to embody in their walk and worship. This emphasis on wholeness and perfection for the high priest's garments foreshadows the ultimate, unblemished sacrifice and perfect High Priesthood of Christ.

REFLECTION AND APPLICATION

The detailed command regarding the ephod's neck opening in Exodus 28:32 offers a profound and practical lesson for believers today. Just as the high priest's garment was meticulously designed for durability and to prevent tearing, symbolizing the integrity and steadfastness required for sacred service, so too are we called to cultivate spiritual resilience and wholeness in our walk with God. Our lives, presented as living sacrifices (Romans 12:1), should reflect a divine standard of excellence, not merely in outward appearance but in the enduring strength of our character and faith. The "binding of woven work" around the ephod's opening can serve as a powerful metaphor for the spiritual disciplines, the supportive community of faith, and the unwavering truth of God's Word that collectively strengthen us at our most vulnerable points. These spiritual "bindings" prevent us from being "rent" or torn apart by the relentless pressures, temptations, and adversities of the world. This verse challenges us to thoughtfully consider what "bindings" we are actively cultivating and allowing to fortify our spiritual lives, ensuring we remain steadfast, unblemished, and wholly devoted in our service to the Lord, reflecting His own enduring faithfulness.

Questions for Reflection

  • In what areas of your life or service do you feel most "vulnerable" or prone to being "torn" by external pressures or internal struggles?
  • What "bindings of woven work"—spiritual disciplines, community, or biblical truths—are you actively employing to strengthen your spiritual integrity and resilience?
  • How does God's meticulous attention to detail in the Old Testament priestly garments inform your understanding of His expectations for your own walk and service today?
  • What does it mean for your faith to be "not rent" in the face of adversity, doubt, or the challenging realities of life?

FAQ

What is an "habergeon" and why is it mentioned here?

Answer: An "habergeon" (Hebrew, taḥra') refers to a type of armor, typically a short, sleeveless coat of mail or a padded jacket worn for protection. It is mentioned in Exodus 28:32 to emphasize the exceptional strength and durability required for the neck opening of the high priest's ephod. Just as armor is designed to be robust and resistant to tearing or piercing, the ephod's binding was to be constructed with a reinforced edge ("binding of woven work") to ensure it would not be "rent" or torn during the priest's active duties. This comparison highlights God's demand for the highest quality and integrity in all items dedicated to His holy service, ensuring their fitness for sacred, enduring use.

Why was this specific detail about the ephod's neck opening so important to God?

Answer: This seemingly minor detail was crucial for several profound reasons. Firstly, it ensured the practical functionality and longevity of the ephod. The neck opening is a point of significant stress, and a tear there would render the garment unusable for sacred service, disrupting the divinely ordained worship. Secondly, it underscored the divine standard of perfection and wholeness required for everything associated with God's presence and worship. A torn garment would symbolize imperfection, unsuitability, or even defilement, which was strictly forbidden for the high priest and his sacred vestments. This meticulousness reflects God's holy character and His demand for unblemished service, as seen in the requirements for sacrifices in Leviticus 22:21. Finally, it highlights the symbolic importance of integrity and endurance in the high priest's mediatorial role before God, signifying that his service, like his garment, must be whole and uncompromised.

CHRIST-CENTERED FULFILLMENT

The meticulous design of the high priest's ephod, particularly the command for its untearable neck opening, finds its ultimate and perfect fulfillment in Jesus Christ. The ephod, a garment of "glory and beauty" (Exodus 28:2) and a symbol of the high priest's integrity and mediatorial role, powerfully foreshadows Christ's own perfect and unblemished priesthood. Unlike the earthly high priest whose garments, despite their reinforced construction, were still subject to wear and tear, and who himself was subject to sin and death, Jesus is our eternal High Priest "who is holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). His "garment"—His perfect humanity and righteous life—was utterly without blemish or "rent," signifying His unbroken communion with God and His complete efficacy in atonement. The very fabric of His being and ministry was "not rent," symbolizing His perfect obedience, His steadfast endurance through suffering, and His unassailable integrity, which enabled Him to offer Himself as the one, perfect, and eternal sacrifice for sins. Through His perfect sacrifice, He entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). His perfect, unblemished, and enduring priesthood means that believers now have continuous, confident access to God, not through a temporary, tearable garment, but through the eternal and unshakeable righteousness of Christ Himself, who has consecrated a new and living way for us (Hebrews 10:19-22).

Copy as

Commentary on Exodus 28 verses 31–39

Here is, 1. Direction given concerning the robe of the ephod, Exo 28:31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luk 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Psa 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (Exo 28:36, Exo 28:37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (Exo 28:38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, Pe1 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Joh 17:19. Having such a high priest, we come boldly to the throne of grace, Heb 4:14-16. 3. The rest of the garments are but named (Exo 28:39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zac 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–39. Public domain.
Copy as
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.
Copy as

Continue studying Exodus 28:32 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.