TRV
Translation
King James Version
And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.
Complete Jewish Bible
Everyone who had blue, purple or scarlet yarn; fine linen; tanned ram skins or fine leather brought them.
Berean Standard Bible
Everyone who had blue, purple, or scarlet yarn, or fine linen, goat hair, ram skins dyed red, or articles of fine leather, brought them.
American Standard Version
And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and sealskins, brought them.
World English Bible Messianic
Everyone, with whom was found blue, purple, scarlet, fine linen, goats’ hair, rams’ skins dyed red, and sea cow hides, brought them.
Geneva Bible (1599)
Euery man also, which had blewe silke, and purple, and skarlet, and fine linen, and goates heare, and rammes skinnes died red, and badgers skins, brought them.
Young's Literal Translation
And every man with whom hath been found blue, and purple, and scarlet, and linen, and goats' hair , and rams' skins made red, and badgers' skins, have brought them in;
See on the biblical-era map
In the KJVVerse 2,555 of 31,102
Study This Verse
Commentary on Exodus 35 verses 20–29
20 ¶ And all the congregation of the children of Israel departed from the presence of Moses.
21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.
22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.
23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.
24 Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it.
25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.
26 And all the women whose heart stirred them up in wisdom spun goats' hair.
27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–29. 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 35:23 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 35:23 meticulously lists the specific, valuable materials voluntarily brought by the Israelite community for the construction of the Tabernacle. This verse highlights the immediate and generous response of the people to Moses' call for freewill offerings, demonstrating their collective eagerness, devotion, and willingness to contribute essential elements like precious dyed fabrics, fine linens, and durable animal skins toward establishing a sacred dwelling place for God in their midst.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Exodus 35:23 is Enumeration (or Listing). The verse meticulously itemizes the specific materials contributed by the Israelites, providing a detailed inventory of the precious and practical items. This comprehensive listing serves to emphasize the sheer volume, variety, and value of the offerings, underscoring the collective generosity and the richness of the resources dedicated to God's dwelling. Beyond mere listing, there is profound Symbolism inherent in the materials themselves. The vibrant colors (blue, purple, scarlet) symbolize divine attributes (heavenly, royal, life/atonement), while fine linen represents purity, and the durable skins represent protection and resilience. The act of "bringing" these diverse and valuable items also functions as a Metonymy for the people's willing hearts and their collective devotion to God's command, where the physical act of offering stands in for the spiritual disposition. Furthermore, the repeated use of "and" (polysyndeton) connecting each item in the list adds to the sense of abundance and thoroughness of the contributions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:23 powerfully illustrates the theological principle of willing and communal participation in God's redemptive work. The Israelites' generous contributions of their most valuable possessions for the Tabernacle underscore the idea that worship and service to God require a sacrificial giving of one's best, not out of compulsion, but from a heart moved by divine instruction and profound devotion. This act of giving was not merely for a physical structure but was an integral part of establishing God's tangible presence among His people, demonstrating their covenant faithfulness and their fervent desire to honor Him. The diverse nature of the materials also points to the truth that all gifts, whether precious fabrics or durable skins, have a vital and indispensable role in building God's kingdom, and each contribution, no matter how seemingly mundane, is essential and valued in His sight, contributing to the holistic beauty and functionality of His dwelling.
REFLECTION AND APPLICATION
Exodus 35:23 provides a timeless model for our engagement in God's kingdom work today. Just as the Israelites brought their diverse and valuable possessions—from the most precious dyes to the most durable skins—for the construction of the Tabernacle, so too are believers called to offer their unique gifts, talents, resources, and time to build up the body of Christ and further His mission in the world. This passage challenges us to examine our own lives: what "blue, purple, and scarlet," what "fine linen," what "goats' hair," what "red skins of rams," or what "badgers' skins" (representing our material wealth, spiritual gifts, practical skills, and available time) has God entrusted to us? Are we holding onto our resources, or are we, with a "willing heart" and joyful spirit, bringing them forth for God's glory? Our offerings, whether financial, spiritual, or practical, contribute to the collective dwelling place of God's Spirit among us, enabling the church to fulfill its purpose as a beacon of His presence in a broken world. The emphasis on "every man" reminds us that every believer has a part to play, and no contribution is too small or insignificant when offered with sincerity and devotion, for it is the heart behind the gift that truly matters to God.
Questions for Reflection
FAQ
What was the significance of the specific colors mentioned (blue, purple, scarlet)?
Answer: The colors blue, purple, and scarlet were highly symbolic and extremely valuable in the ancient world, often reserved for royalty, nobility, and sacred purposes. Blue (Hebrew: tᵉkêleth) often symbolized the heavens and divinity, connecting the Tabernacle to God's transcendent nature and reminding the Israelites of His heavenly authority. Purple (Hebrew: ʼargâmân) was universally associated with royalty and wealth, signifying the kingship and supreme authority of Yahweh, who was dwelling as King among His people. Scarlet (Hebrew: tô·la‘aṯ šā·nî) was linked to life, vitality, and blood, often foreshadowing atonement and purification, pointing to the life-giving and cleansing work of God. These colors were not merely decorative but deeply theological, underscoring the majesty, holiness, and redemptive purpose of the Tabernacle and the God who dwelt within it. They were used for the most sacred parts of the Tabernacle, including the inner curtains, veils, and priestly garments, as detailed in Exodus 26 and Exodus 28.
CHRIST-CENTERED FULFILLMENT
The materials brought for the Tabernacle in Exodus 35:23 find their ultimate and profound fulfillment in Jesus Christ. The Tabernacle itself, with its intricate design and precious materials, was a shadow and type of Christ, the true dwelling place of God among humanity (John 1:14). The "blue" threads, symbolizing heaven and divinity, point to Christ's divine nature and His heavenly origin, the Son of God who descended to earth (John 3:13). The "purple," signifying royalty, foreshadows Jesus as the King of kings and Lord of lords, whose eternal kingdom transcends all earthly dominion (Revelation 19:16). The "scarlet," representing life and blood, powerfully prefigures Christ's sacrificial blood shed on the cross for the remission of sins, offering complete atonement and new life to all who believe (Hebrews 9:12). The "fine linen" speaks of Christ's perfect purity and righteousness, which He imputes to believers, clothing them in His own blamelessness (2 Corinthians 5:21). Even the durable "badgers' skins" that formed the outermost, unassuming layer of the Tabernacle can be seen as a type of Christ's humanity, which, though outwardly humble and without kingly pomp (Isaiah 53:2-3), provided the ultimate protection and covering for God's glory within, making Him approachable to humanity and shielding us from the wrath of God. Ultimately, the willing offerings of the Israelites for a physical dwelling place for God foreshadow the spiritual offering of ourselves to Christ, who is the true temple, in whom God fully dwells and through whom we have access to the Father (Ephesians 2:21-22).