TRV
Translation
King James Version
And the altar of burnt offering with all his furniture, and the laver and his foot,
Complete Jewish Bible
the altar for burnt offerings and all its utensils, the basin and its base,
Berean Standard Bible
the altar of burnt offering with all its utensils, and the basin with its stand—
American Standard Version
and the altar of burnt-offering with all its vessels, and the laver and its base,
World English Bible Messianic
the altar of burnt offering with all its vessels, the basin and its base,
Geneva Bible (1599)
Likewise the Altar of burnt offring with al his instruments, and the Lauer with his foote:
Young's Literal Translation
and the altar of the burnt-offering and all its vessels, and the laver and its base,
See on the biblical-era map
In the KJVVerse 2,430 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.
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 31:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 31:9 meticulously details two foundational elements of the Tabernacle courtyard: the altar of burnt offering and the laver with its stand. These sacred furnishings were not merely architectural components but served as indispensable instruments for Israel's divinely ordained worship, symbolizing the twin necessities of atonement for sin through sacrifice and purification for holy service. Their precise inclusion within God's comprehensive blueprint for the Tabernacle underscores the divine origin, sanctity, and ordered nature of the means by which a holy God would dwell among His people and be approached by them.
CONTEXT
Literary Context: This verse is deeply embedded within a substantial block of text, spanning Exodus 25, Exodus 26, Exodus 27, Exodus 28, Exodus 29, Exodus 30, Exodus 31, where the Lord systematically reveals to Moses the intricate design and specifications for the Tabernacle and its sacred implements. Specifically, Exodus 31:1-11 functions as a summary and confirmation of these instructions, immediately following God's divine appointment and spiritual empowerment of Bezalel and Aholiab as the chief artisans. The preceding verses (Exodus 31:1-6) emphasize that these men were supernaturally gifted with "skill, intelligence, and knowledge in all kinds of crafts" by the Spirit of God, ensuring that the Tabernacle's construction would perfectly align with the divine blueprint. The meticulous enumeration of each item, including the altar and laver in Exodus 31:9, reinforces the divine origin, non-negotiable nature, and comprehensive scope of the worship system God was establishing for His covenant people.
Historical & Cultural Context: The Tabernacle was designed as a portable sanctuary, reflecting Israel's nomadic existence during their wilderness wanderings after the exodus from Egypt. While temples and sacred spaces were common in the ancient Near East, Israel's Tabernacle was unique in its divine authorship and its central emphasis on the immanent presence of Yahweh among His people. The concepts of sacrifice for sin and ritual purification were indeed prevalent in many ancient cultures; however, for Israel, these practices were uniquely divinely ordained, pointing toward a specific covenant relationship with the one true God. The altar of burnt offering and the laver were not merely functional objects but were imbued with profound theological significance, serving as tangible, visible reminders of God's absolute holiness and the necessary, divinely prescribed steps for sinful humanity to approach Him. The construction of such a complex and sacred structure also served to unify the diverse tribes of Israel around a central place of worship and a shared understanding of God's character and requirements, distinctly setting them apart from surrounding pagan nations and their idolatrous practices.
Key Themes: Exodus 31:9 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. It highlights the theme of Divine Presence, as the Tabernacle was the designated dwelling place for God among His people, making His presence tangible and accessible on His terms. The verse also underscores Holiness and Purity, emphasizing that a holy God demands a holy approach, necessitating both atonement for sin and ritual purification for service. This directly relates to the theme of Atonement and Sacrifice, with the altar of burnt offering serving as the primary means for dealing with sin, foreshadowing the ultimate sacrifice. Furthermore, the detailed instructions for these items, as part of the broader Tabernacle blueprint, exemplify the theme of Divine Order and Design, showcasing God's meticulousness in establishing the means of worship and communion. The roles of the craftsmen, empowered by the Spirit, also subtly introduce the theme of Divine Empowerment for Service, ensuring that the construction was not merely human endeavor but divinely enabled for God's glory, as seen throughout Exodus 31.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its profound theological message and underscore the divine precision of the Tabernacle's design. Metonymy is clearly evident in the naming of the "altar of burnt offering" and the "laver," where the physical objects themselves stand for the entire system of rituals and profound theological concepts associated with them—namely, atonement through sacrifice and purification for service, respectively. The detailed enumeration of these items, along with their associated "furniture" and the laver's "foot," demonstrates an overwhelming sense of precision and specificity. This meticulousness emphasizes the divine authorship of the instructions and the non-negotiable nature of God's requirements for worship, leaving no room for human alteration. The entire description of the Tabernacle, including this verse, functions as rich symbolism, where each material, dimension, and object (such as the altar and laver) points to deeper spiritual realities concerning God's holiness, humanity's sin, and the divinely provided pathway to reconciliation and communion. The systematic listing and precise arrangement of these elements contribute to an overarching sense of order and design, reflecting the character of a God who is not only holy but also perfectly orderly and intentional in His interactions with humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:9, by specifically highlighting the altar of burnt offering and the laver, encapsulates core theological truths fundamental to Israel's covenant relationship with God and, by extension, to all of salvation history. The altar underscores the foundational reality of human sin and the absolute necessity of atonement through the shedding of blood, without which there can be no forgiveness or reconciliation. It vividly portrays God's unyielding holiness, which demands a perfect sacrifice to bridge the chasm created by human transgression. The laver, in turn, emphasizes the subsequent and ongoing requirement for purification and sanctification for anyone desiring to draw near to God's presence and serve Him. Together, these two items represent the dual aspects of God's comprehensive provision for humanity: complete forgiveness for sin and continuous cleansing for holy living, thereby establishing a profound pattern for approaching God that transcends the Old Covenant and finds its ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
The meticulous design of the Tabernacle, particularly the strategic placement and profound function of the altar and the laver, offers timeless and profound insights for contemporary believers. It serves as a powerful reminder that our approach to God is never arbitrary or on our own terms, but must always be on His, acknowledging His absolute holiness and our desperate need for His gracious provision. The altar speaks eloquently to the completed, once-for-all work of Christ, our ultimate and perfect sacrifice, who provides full atonement for our sins. This liberating truth should evoke within us profound gratitude, humble submission, and a deep sense of peace. The laver, however, calls us to continuous self-examination, ongoing repentance, and spiritual cleansing. While our standing before God is eternally secured by Christ's finished work, our daily walk requires continuous purification through the active application of God's Word, the washing of repentance, and the sanctifying work of the Holy Spirit. We are called to live lives that authentically reflect the holiness of the God we serve, presenting ourselves as "living sacrifices, holy and pleasing to God" (Romans 12:1). This journey of sanctification is not a means to earn salvation, but rather a joyful and necessary response to the immeasurable grace we have already received, enabling us to walk worthy of our high calling and serve God with pure hearts and clean hands.
Questions for Reflection
FAQ
What was the primary purpose of the altar of burnt offering?
Answer: The primary purpose of the altar of burnt offering was to serve as the central place for animal sacrifices, which were offered as atonement for the sins of the Israelites. It was here that the blood of the innocent animal was shed, symbolizing the payment for sin, and the entire animal (for a burnt offering) was consumed by fire, signifying complete dedication and consecration to God. This ritual underscored the holiness of God and the absolute necessity of a blood sacrifice to bridge the gap between a sinful humanity and a righteous God, powerfully foreshadowing the ultimate sacrifice of Jesus Christ, the Lamb of God, who takes away the sin of the world.
Why was the laver necessary if sins were atoned for at the altar?
Answer: While the altar of burnt offering dealt definitively with the issue of sin and provided atonement, the laver served a distinct, yet equally vital, purpose: purification for service and ongoing fellowship. After offering sacrifices at the altar, the priests needed to wash their hands and feet at the laver before entering the Holy Place or continuing their sacred ministry. This emphasized that even forgiven individuals must maintain ceremonial and spiritual purity to draw near to God and serve Him effectively. It highlighted the ongoing need for sanctification and holiness in the life of those who minister in God's presence, a principle that continues to apply to believers today who are called to live holy lives, as exhorted in 1 Peter 1:15-16.
Were the altar and laver the only pieces of furniture in the Tabernacle courtyard?
Answer: Yes, the altar of burnt offering and the laver were indeed the only two pieces of sacred furniture specifically located in the outer courtyard of the Tabernacle. The courtyard itself was enclosed by a perimeter of curtains. The altar was strategically positioned closest to the courtyard entrance, symbolizing the initial and foundational step of atonement, followed directly by the laver, which was situated between the altar and the entrance to the Tabernacle proper (the Holy Place). This precise and divinely ordained arrangement underscored the necessary sequence for approaching God: first atonement for sin, then purification for service and fellowship, before entering into deeper communion within God's sacred dwelling place.
CHRIST-CENTERED FULFILLMENT
Exodus 31:9, with its precise focus on the altar of burnt offering and the laver, finds its profound and glorious Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The bronze altar, where innocent blood was shed and life offered as a substitute for sin, powerfully prefigures Christ as the ultimate and perfect sacrifice, the Lamb of God who takes away the sin of the world. His single, definitive offering on the cross, as described in Hebrews 9:26 and Hebrews 10:10-14, perfectly and eternally atoned for humanity's sin, rendering the continuous animal sacrifices of the Old Covenant obsolete and unnecessary. Just as the altar provided the means for reconciliation, Christ's death provides eternal redemption and direct access to God. Furthermore, the laver, requiring ceremonial cleansing for priests before ministry, points to the ongoing purification and sanctification that believers experience through Christ. While our standing before God is perfectly righteous in Him, the "washing of water by the word" (Ephesians 5:26) and the continuous work of the Holy Spirit continually cleanse us from daily defilements and empower us to live holy lives. This enables us to "draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water" (Hebrews 10:22). Thus, Christ is both our complete atonement and our ongoing sanctification, perfectly fulfilling the symbolic functions of both the altar and the laver, providing complete access and purity for all who believe.