TRV
Translation
King James Version
And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,
Complete Jewish Bible
the garments for officiating, the holy garments for Aharon the cohen and the garments for his sons, so that they can serve in the office of cohen,
Berean Standard Bible
as well as the woven garments, both the holy garments for Aaron the priest and the garments for his sons to serve as priests,
American Standard Version
and the finely wrought garments, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,
World English Bible Messianic
the finely worked garments—the holy garments for Aaron the priest—the garments of his sons to minister in the priest’s office,
Geneva Bible (1599)
Also the garments of the ministration, and ye holy garments for Aaron ye Priest, and the garmets of his sonnes, to minister in the Priestes office,
Young's Literal Translation
and the coloured garments, and the holy garments for Aaron the priest, and the garments of his sons, for acting as priests in;
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In the KJVVerse 2,431 of 31,102
Study This Verse
Commentary on Exodus 31 verses 1–11
1 ¶ And the LORD spake unto Moses, saying,
2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
4 To devise cunning works, to work in gold, and in silver, and in brass,
5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.
6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;
7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,
8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,
9 And the altar of burnt offering with all his furniture, and the laver and his foot,
10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,
11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.
I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, Co1 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, Ch2 2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.
II. He qualifies these persons for the service (Exo 31:3): I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, Co1 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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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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SUMMARY
Exodus 31:10 specifies God's divine mandate for the creation of the sacred vestments for the Levitical priesthood, encompassing both the practical "cloths of service" and the ornate "holy garments" designated for Aaron and his sons. This verse is a crucial component of the detailed instructions for the Tabernacle, underscoring the absolute necessity of divinely prescribed attire for those who would minister in God's presence, thereby emphasizing the sanctity, order, and consecrated nature required for all aspects of worship to align with His perfect design.
CONTEXT
Literary Context: This verse is intricately woven into the broader narrative of God's meticulous instructions for the Tabernacle and its service, detailed from Exodus 25 through Exodus 31. Having just appointed and empowered Bezalel and Aholiab with divine skill and wisdom for the construction (Exodus 31:1-6), the Lord proceeds to reiterate the specific items they are to craft. Exodus 31:10 functions as a vital part of this comprehensive inventory, ensuring that not only the sacred dwelling itself but also the personnel and their attire for its holy functions are precisely as God ordained. It follows the foundational command for Israel to "make me a sanctuary, that I may dwell among them" (Exodus 25:8) and directly precedes the solemn command regarding Sabbath observance (Exodus 31:12-17), which serves as a perpetual sign of the covenant between God and His people, reinforcing the holiness inherent in the entire Tabernacle enterprise.
Historical & Cultural Context: In the ancient Near East, elaborate religious rituals and distinct priestly attire were common, signifying the mediating role and elevated status of priests. However, Israel's priesthood, divinely instituted through Moses, stood apart due to its unique appointment by a singular, holy God. At this juncture, Israel was a newly liberated, nomadic people, learning to live as God's covenant nation. The Tabernacle was to be the epicenter of their worship and the tangible symbol of God's presence among them. The garments described in Exodus 28 and referenced here were not mere uniforms but sacred vestments, imbued with profound symbolic meaning representing purity, consecration, and the glory of God. They visually distinguished the priests, marking them as set apart for unique service in a culture where appearance often communicated status and function. The meticulous detail in these instructions reflects God's profound desire for order, holiness, and distinction in the worship of a holy God, setting Israel's practices apart from the often chaotic and idolatrous rituals of surrounding nations.
Key Themes: Exodus 31:10 contributes significantly to several overarching themes within Exodus and the Pentateuch. Foremost is the theme of God's Holiness and Inaccessibility, emphasizing that a holy God can only be approached on His terms, through divinely appointed means and persons. The garments themselves embody the theme of Consecration and Separation, visually marking the priests as set apart for sacred service, distinct from the common people. This highlights the concept of a Mediatorial Priesthood, where specific individuals are divinely authorized to facilitate communion between God and humanity. Furthermore, the detailed instructions underscore the theme of Divine Order and Precision, demonstrating God's meticulous attention to every aspect of worship and His desire for beauty and glory in His sanctuary, as seen throughout the Tabernacle blueprints in Exodus 25-31.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 31:10 employs several literary devices to convey its profound message. Emphasis is achieved through the meticulous enumeration of the different types of garments—"cloths of service," "holy garments for Aaron," and "garments of his sons"—highlighting the divine precision and the importance God places on every detail of Tabernacle service. The recurring mention of "garments" (Hebrew: beged) serves as a form of Repetition, reinforcing the centrality of appropriate attire to the priestly office. The phrase "holy garments" functions as powerful Symbolism, representing the consecrated status of the priests and the sacredness of their office. These garments are not merely clothing but are outward manifestations of an inward state of being set apart for God's exclusive use. Furthermore, the mention of "cloths of service" alongside "holy garments" demonstrates Distinction and Classification, indicating different functions and levels of holiness or practical use within the priestly duties. The entire verse functions as a form of Metonymy, where the garments stand for the office and the individuals who hold it, underscoring that the priestly role is defined by its divine commission and the sacred attire that accompanies it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:10, in its detailed enumeration of priestly garments, profoundly underscores God's absolute holiness and His meticulous demand for order and reverence in worship. The separation and consecration of the priests through their unique attire reflect the fundamental theological truth that a holy God cannot be approached casually or on human terms; divine provision and protocol are always necessary. These garments were not merely functional but were rich with symbolic meaning, pointing to the glory and beauty of God, and the necessity of purity for those who would mediate between God and humanity. This passage establishes the foundational principle that sacred service requires divine authorization, preparation, and a visible commitment to holiness, foreshadowing the ultimate perfect High Priest who would perfectly fulfill all these requirements.
REFLECTION AND APPLICATION
While the physical Tabernacle and its specific priestly garments are no longer central to Christian worship, the enduring principles embedded in Exodus 31:10 remain profoundly relevant for believers today. This verse reminds us that God is a God of order, beauty, and holiness, who desires our worship to be marked by reverence and intentionality. As New Testament believers, we are called a "royal priesthood" (1 Peter 2:9), not to offer animal sacrifices, but to offer spiritual sacrifices of praise, service, and consecrated lives (Romans 12:1). Our "garments" are now spiritual: the righteousness of Christ, humility, integrity, and the "armor of God" (Ephesians 6:11). The meticulous care God commanded for the ancient priests' attire should inspire us to live lives that are set apart for Him, reflecting His character in our thoughts, words, and deeds. It calls us to approach God in worship and service with a deep sense of reverence, understanding that we are privileged to draw near to His holy presence, not by our own merit, but through the perfect mediation of Christ.
Questions for Reflection
FAQ
What was the difference between "cloths of service" and "holy garments"?
Answer: The "holy garments" (Hebrew: bigdei ha-kodesh) primarily referred to the elaborate and symbolic vestments worn by Aaron, the High Priest, and his sons (the ordinary priests) during their regular duties within the Tabernacle, such as offering sacrifices, burning incense, and ministering before the altar. These garments, detailed in Exodus 28, were designed for "glory and for beauty" and signified their consecrated status and mediatorial role. The "cloths of service" (Hebrew: bigdei ha-serad), on the other hand, were a distinct set of garments or coverings specifically used when the Tabernacle was disassembled for transport. As described in Numbers 4, these were used by the Kohathites, a Levitical family, to cover and carry the most holy articles (like the Ark of the Covenant, the Table of Showbread, and the Lampstand) during the Israelites' wilderness journeys. Thus, "holy garments" were for regular priestly ministration, while "cloths of service" were for the sacred task of transporting the holy furnishings of the Tabernacle.
Why were these garments so important to God?
Answer: These garments were of paramount importance to God for several profound reasons. First, they underscored His absolute holiness and the necessity of purity and consecration for anyone approaching His presence. The garments visually represented the "set-apart" nature of the priests. Second, they established divine order and authority within the Tabernacle service; nothing was left to human discretion. The specific attire ensured that the priests ministered according to God's precise instructions, maintaining the sanctity of the divine dwelling. Third, they served as visual symbols of the priestly office itself, distinguishing the priests from the common people and reminding both the priests and the congregation of the solemnity and dignity of their mediatorial role. Finally, these garments, particularly the High Priest's, were filled with rich symbolism (e.g., the names of the tribes on the breastplate, the bells on the robe), which pointed to God's covenant relationship with Israel and foreshadowed greater spiritual realities to come, ultimately culminating in Christ.
CHRIST-CENTERED FULFILLMENT
The meticulous instructions for the priestly garments in Exodus 31:10 find their ultimate and perfect fulfillment in Jesus Christ. The Old Testament priests, clothed in their "holy garments," served as types and shadows, imperfectly mediating between a holy God and sinful humanity. Their garments, though divinely appointed, were merely external coverings for fallible men who themselves needed atonement. Jesus, however, is the perfect High Priest (Hebrews 4:14), who did not need to be clothed in symbolic garments because His very being was (and is) righteousness and holiness. He entered the true, heavenly sanctuary, not with the blood of animals (Hebrews 9:12), but with His own perfect blood, securing an eternal redemption. His "garment" was His sinless life and His perfect obedience to the Father (2 Corinthians 5:21). Through His once-for-all sacrifice on the cross (Hebrews 7:27), He perfectly fulfilled all that the Tabernacle service and the priestly garments foreshadowed. Now, through faith in Him, believers are not merely covered by symbolic robes but are clothed in His righteousness (Isaiah 61:10, Revelation 19:8), granting them direct, unhindered access to God's presence (Hebrews 10:19-22). The temporary, physical garments of the Old Covenant priests point to the eternal, spiritual reality of Christ, who is our true and lasting High Priest, perfectly mediating our relationship with God forever.