TRV
Translation
King James Version
And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
Complete Jewish Bible
The leaders brought the onyx stones and the stones to be set, for the ritual vest and the breasplate;
Berean Standard Bible
The leaders brought onyx stones and gemstones to mount on the ephod and breastpiece,
American Standard Version
And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate;
World English Bible Messianic
The rulers brought the onyx stones, and the stones to be set, for the ephod and for the breastplate;
Geneva Bible (1599)
And ye rulers brought onix stones, and stones to be set in the Ephod, and in the brest plate:
Young's Literal Translation
And the princes have brought in the shoham stones, and the stones for settings, for the ephod, and for the breastplate,
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In the KJVVerse 2,559 of 31,102
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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.
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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 35:27 narrates the specific and highly valuable contribution of Israel's tribal leaders to the Tabernacle's construction. Distinct from the general populace's broader offerings, these "rulers" provided the exceptionally rare and costly gemstones—specifically onyx stones and other precious "stones to be set"—which were exclusively designated for the High Priest's sacred garments: the ephod and the breastplate. This specialized donation was crucial, as these gems were not merely ornamental but held profound symbolic and functional significance for the High Priest's mediatorial role in Israel's worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:27 employs several literary devices to convey its profound significance. Emphasis is placed on the "rulers" and their unique contribution, distinguishing their offering from that of the general populace. This highlights the principle of leadership by example and the particular responsibility of those in positions of authority to give their best. The specific mention of "onyx stones" and "stones to be set" demonstrates Precision and Detail, echoing the meticulous nature of God's instructions for the Tabernacle's construction. This reflects the divine demand for exactness in worship and the sacredness of every component. Furthermore, the two types of stones, though distinct in their placement and specific function, collectively represent the complete set of gems needed for the High Priest's garments. This can be seen as a form of Merism, where two significant parts (onyx stones for the ephod, other stones for the breastplate) stand for the whole collection of priestly gems. This careful enumeration underscores the completeness and sufficiency of the offerings for their intended sacred purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:27 powerfully illustrates the theological principle of corporate responsibility and the importance of leadership by example in God's work. The rulers, despite their elevated status, did not exempt themselves but contributed the most valuable and specialized materials, setting a precedent for profound generosity and devotion. This act underscores the immense value placed on God's dwelling place among His people, where even the most precious resources were deemed fitting for His glory. The specific use of these stones for the High Priest's garments, which bore the names of the twelve tribes, highlights the themes of representation and intercession, where the entire nation was symbolically brought into God's presence through their mediator. This meticulous attention to detail in the Tabernacle's construction reflects God's own perfect order and His desire for His people to approach Him with reverence and intentionality, offering their very best.
REFLECTION AND APPLICATION
Exodus 35:27 challenges us to consider the nature of our own contributions to God's kingdom today. Just as the rulers brought their most valuable and unique resources for a specific, sacred purpose, we are called to offer our "precious stones"—our unique gifts, talents, financial resources, and spheres of influence—for the advancement of God's purposes. This verse particularly speaks to those in leadership positions, reminding them of their profound responsibility to model sacrificial giving and devoted service, not merely to delegate or oversee. Our offerings, whether material or spiritual, are not merely transactional but acts of worship that contribute to the beauty, functionality, and spiritual impact of the church, which is the living temple of God. It encourages us to give our best, not just our leftovers, recognizing that every contribution, no matter how small, plays a vital role in building up God's kingdom and bringing His presence into the world through the community of believers.
Questions for Reflection
FAQ
Who were these "rulers" mentioned in Exodus 35:27, and why was their contribution distinct?
Answer: The "rulers" (Hebrew: nesi'im) were the tribal princes or heads of the Israelite clans, holding significant authority, influence, and often greater wealth within the community. Their contribution was distinct because, unlike the general populace who brought a wide array of materials for various parts of the Tabernacle, the rulers specifically provided the exceptionally rare and costly gemstones—the onyx stones and other precious "stones to be set"—that were exclusively designated for the High Priest's ephod and breastplate. This specialized offering underscored their unique position and their responsibility to ensure the completion of the most sacred and intricate components of the priestly attire, as detailed in Exodus 28. Their leadership was demonstrated not just by command, but by costly contribution.
Why were these specific stones so important for the Tabernacle and the High Priest's ministry?
Answer: The "onyx stones" and "stones to be set" were not merely decorative; they were functionally and symbolically vital for the High Priest's ephod and breastplate. The two onyx stones on the ephod's shoulders were engraved with the names of the twelve tribes of Israel, six on each, symbolizing the High Priest bearing the burden and identity of the entire nation before God. The twelve different gemstones on the breastplate, each engraved with the name of a specific tribe, represented the whole of Israel brought into the very presence of God. These stones were central to the High Priest's role in intercession and divine communication, particularly in conjunction with the Urim and Thummim which were placed within the breastplate. Their precision and significance emphasized the holiness of the High Priest's office and the corporate identity of God's people in worship.
CHRIST-CENTERED FULFILLMENT
Exodus 35:27, with its focus on the precious stones for the High Priest's garments, finds its profound Christ-centered fulfillment in Jesus, our ultimate and perfect High Priest. The earthly high priest, bearing the names of the twelve tribes on his shoulders and breastplate, imperfectly represented Israel before God, a shadow of the reality to come. In stark contrast, Jesus, our perfect High Priest, bears His people not on mere stones, but on His very heart, carrying our burdens and interceding for us eternally before the Father's throne (Hebrews 7:25). The meticulous detail and preciousness of the stones foreshadow the immeasurable value of Christ's perfect sacrifice, which was not of gold or silver, but His own precious blood poured out on the cross. He entered the true, heavenly sanctuary once for all, securing eternal redemption, a work infinitely more glorious and effective than any earthly priestly act. Through His perfect work, we, His church, are not merely represented by stones, but are made into living stones, built into a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God through Him. The rulers' costly offering points to the infinitely greater "cost" of Christ's love and His complete provision for our access to God.