Exodus 35:6

Translation
King James Version
And blue, and purple, and scarlet, and fine linen, and goats' hair,
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KJV (with Strong's)
And blue H8504, and purple H713, and scarlet H8144 H8438, and fine linen H8336, and goats H5795' hair,
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Complete Jewish Bible
blue, purple and scarlet yarn; fine linen, goat's hair,
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Berean Standard Bible
blue, purple, and scarlet yarn; fine linen and goat hair;
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American Standard Version
and blue, and purple, and scarlet, and fine linen, and goats’ hair,
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World English Bible Messianic
blue, purple, scarlet, fine linen, goats’ hair,
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Geneva Bible (1599)
Also blewe silke, and purple, and skarlet, and fine linen, and goates heare,
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Young's Literal Translation
and blue, and purple, and scarlet, and linen, and goats' hair ,
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See also
Exodus 28:5Exodus 28:6Exodus 26:1Exodus 28:33Exodus 26:7Exodus 26:14Exodus 26:36
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,538 of 31,102

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SUMMARY

Exodus 35:6 delineates specific, divinely prescribed materials—blue, purple, and scarlet yarns, fine linen, and goats' hair—that the Israelite community was to offer as a freewill contribution for the construction of the Tabernacle. This verse is part of Moses' comprehensive call for offerings, emphasizing both the meticulous nature of God's instructions for His sacred dwelling and the people's willing, heartfelt participation in erecting the sanctuary that would symbolize His presence among them.

CONTEXT

  • Literary Context: Exodus 35 marks a crucial turning point in the narrative, shifting from the divine revelation of the Tabernacle's blueprints (Exodus 25-31) and the subsequent crisis of the golden calf (Exodus 32-34) to the practical implementation of God's commands. Moses, having received renewed covenant promises, gathers the entire congregation to reiterate the Lord's instructions for building the sanctuary. Verse 6 is embedded within a detailed inventory of required materials (Exodus 35:5-9), immediately following the general invitation for "a heave offering of the Lord" from "every one that offereth willingly with his heart" (Exodus 35:5). This comprehensive list, which continues with precious metals, oils, and stones, underscores the communal effort and vast resources necessary for this monumental undertaking. The passage thus serves as the vital bridge between divine command and human obedience, setting the stage for the actual construction narratives found in Exodus 36-39.
  • Historical & Cultural Context: The setting is the wilderness, a nomadic environment, shortly after the Israelites' liberation from Egypt and the establishment of their covenant at Mount Sinai. As a recently freed people, they possessed a variety of resources, some acquired as "spoils" from Egypt (e.g., Exodus 12:35-36) and others through trade or available natural resources. The materials specified in verse 6—particularly the dyed yarns (blue, purple, scarlet) and fine linen—were highly prized and often associated with royalty, wealth, and sacred spaces throughout the ancient Near East. Purple dye, for instance, derived from murex snails, was exceptionally rare and costly, making its inclusion a profound statement about the supreme value placed on God's dwelling. Goats' hair, while less opulent, was a common, durable, and practical material for tent coverings among nomadic peoples, illustrating the blend of the precious and the practical in God's design. The repeated emphasis on "willingness" (e.g., Exodus 35:5) was culturally significant, distinguishing these offerings from forced levies and highlighting the personal devotion required for participation in the community's worship.
  • Key Themes: Exodus 35:6 contributes to several overarching themes within the book of Exodus and the Pentateuch. Firstly, it highlights the theme of Divine Specificity and Holiness, demonstrating God's meticulous instructions for His dwelling place, emphasizing that His presence demands a holy and set-apart environment. Secondly, it underscores the theme of Willing Obedience and Generosity, as the materials are to be offered from a "willing heart," showcasing the communal and voluntary nature of worship and service to God. This contrasts sharply with the forced labor of Egypt and the impulsive idolatry of the golden calf. Thirdly, the rich symbolism of the materials themselves introduces the theme of Theological Representation, where tangible elements point to profound spiritual truths about God's character (His majesty, kingship, and redemptive work) and the means of approaching Him. Finally, the entire Tabernacle project, initiated by these offerings, embodies the theme of God's Dwelling Among His People, fulfilling His desire to reside in their midst, a promise foundational to the covenant relationship established at Mount Sinai.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Blue (Hebrew, tᵉkêleth', H8504): This deep blue or violet-blue dye, likely extracted from a specific mollusk (the cerulean mussel), was highly valued in the ancient world. In the Tabernacle, its pervasive use in the inner curtains, veils, and priestly garments symbolized the heavens, divinity, and God's transcendent glory. It pointed to the celestial nature of the sanctuary and the divine majesty of the One who dwelt within, signifying the heavenly King whom Israel was to approach.
  • Purple (Hebrew, ʼargâmân', H713): A luxurious and exceptionally costly dye, also probably derived from a type of mollusk, purple was universally recognized in the ancient Near East as the color of royalty, power, and immense wealth. Its prominent use in the Tabernacle's most sacred fabrics underscored that this dwelling place was for the King of Kings, signifying His supreme sovereignty and the regal splendor appropriate for His holy presence.
  • Scarlet (Hebrew, shânîy', H8144): This vibrant red dye, often produced from the crimson worm (tôwlâʻ, H8438), carried profound symbolic weight in Israelite worship. In the Old Testament, red frequently represents life, vitality, and most significantly, blood. Its presence in the Tabernacle materials strongly foreshadowed the necessity of atonement and sacrifice, pointing to the lifeblood shed for the remission of sins—a central and recurring theme of Israelite worship and the sacrificial system.

Verse Breakdown

  • "And blue": Refers to the tᵉkêleth dye, a deep, rich blue or violet, symbolizing the heavens, God's divine majesty, and His transcendent glory. It was used for the inner coverings, veils, and priestly garments of the Tabernacle, linking the earthly sanctuary to the heavenly realm.
  • "and purple": Denotes the ʼargâmân dye, a rare and costly purple, symbolizing royalty, kingship, and divine sovereignty. Its inclusion signified the Tabernacle as the dwelling of the supreme King, emphasizing His regal authority over His people.
  • "and scarlet": Refers to the shânîy dye, a vibrant crimson-red, symbolizing life, vitality, and crucially, the blood of atonement. This color powerfully foreshadowed the sacrificial system, highlighting the necessity of shed blood for the forgiveness of sins and purification.
  • "and fine linen": This refers to shêsh (H8336), a high-quality, pure white linen, likely imported from Egypt. Its purity, brightness, and smooth texture symbolized righteousness, holiness, and the moral purity required in God's presence. It was used extensively for the Tabernacle's inner coverings, veils, and the garments worn by the priests, underscoring the sanctity of the sanctuary and its ministers.
  • "and goats' [hair]": This practical and durable material, derived from ʻêz (H5795), was used for the outermost covering of the Tabernacle. While less opulent than the other materials, it provided essential protection from the elements, symbolizing the practicality and resilience required for God's dwelling in the wilderness. Its inclusion demonstrates that God uses both the precious and the humble, the beautiful and the utilitarian, in His service and for His purposes.

Literary Devices

The primary literary device at play in Exodus 35:6 and the broader enumeration of materials is Symbolism. Each color and material is not merely an aesthetic choice but carries profound theological meaning, pointing to distinct facets of God's character, the nature of His dwelling, and the means by which humanity can approach Him. The blue symbolizes God's heavenly nature and majesty, the purple His kingship, and the scarlet the vital element of blood, crucial for atonement. Fine linen represents holiness and purity, while goats' hair speaks to durability and the practical reality of God's dwelling among a nomadic people. This meticulous detailing also exemplifies Divine Specificity, highlighting God's precise and non-negotiable requirements for worship, leaving no room for human improvisation in the construction of His sacred space. The listing of diverse materials, from the most precious dyes to the utilitarian goats' hair, can also be seen as a form of Merism, where a comprehensive reality (all materials needed for the Tabernacle) is indicated by listing key, representative components, emphasizing the totality of the required offerings.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 35:6, situated within the divine call for Tabernacle offerings, powerfully illustrates God's meticulous nature, His desire for a holy dwelling, and the principle of willing, heartfelt contribution from His people. The specific materials, with their rich symbolism, reveal facets of God's character—His majesty, kingship, and holiness—and the prescribed path to Him, which fundamentally involved atonement. The Tabernacle itself, meticulously constructed from these offerings, served as a tangible representation of God's presence among Israel, a sacred space where heaven touched earth, and where sinful humanity could approach a holy God through divinely ordained means. This act of communal giving and building was an profound act of worship, demonstrating the community's obedience, devotion, and covenant faithfulness to their Lord.

REFLECTION AND APPLICATION

The detailed instructions for the Tabernacle materials in Exodus 35:6 are far more than mere historical curiosities; they offer timeless lessons for contemporary believers. Just as God called for specific, high-quality materials and a willing heart from the Israelites, He calls us today to offer our "best"—our time, talents, resources, and devotion—for the building of His spiritual kingdom and the advancement of His purposes. The profound symbolism embedded in these ancient materials reminds us that our worship and service should reflect the majesty, holiness, and redemptive work of God. We are to approach Him with purity of heart, acknowledging His supreme sovereignty and the ultimate sacrifice that makes our access possible. Furthermore, the inclusion of both precious and practical materials teaches us that every contribution, no matter how seemingly small or mundane, is vital and purposed in God's grand design when offered with a willing spirit. Our lives, both individually and collectively, are to be a dwelling place for God, built by intentional, Spirit-led contributions that honor His character and further His redemptive plan.

Questions for Reflection

  • What does God's meticulous attention to detail in the Tabernacle's construction reveal about His character and His expectations for our worship and service today?
  • In what ways can I offer my "blue, purple, and scarlet" (my most valuable and symbolically rich gifts and efforts) to God with a truly willing heart, reflecting His majesty and redemptive work?
  • How does the symbolism of these materials (heavenly majesty, kingship, sacrifice, purity, practicality) deepen my understanding of God and transform my approach to Him in daily life?

FAQ

Why were these specific colors and materials chosen for the Tabernacle?

Answer: The selection of blue, purple, scarlet, fine linen, and goats' hair was not arbitrary but divinely ordained, with each element carrying profound symbolic meaning crucial to understanding God's character and the nature of worship. Blue represented the heavens and God's divine majesty, purple symbolized His royalty and kingship, and scarlet pointed to life and, most significantly, the blood of atonement. Fine linen conveyed purity and holiness, essential for approaching a holy God. Goats' hair, while practical and durable, provided necessary protection, illustrating God's use of both the precious and the humble in His service. Together, these materials painted a comprehensive theological picture of God's transcendent glory, His sovereign rule, the necessity of sacrifice for sin, and the purity required to dwell in His presence, all within a practical, movable sanctuary. This divine specificity ensured that every element of the Tabernacle communicated theological truth about God and His unfolding plan of salvation, as detailed in passages like Exodus 25.

Was the offering of these materials truly voluntary, or was it a mandatory levy?

Answer: The text explicitly states that the offerings for the Tabernacle were to come from "every one that offereth willingly with his heart" (Exodus 35:5). This emphasis on willingness is reiterated throughout Exodus 35 (e.g., Exodus 35:21, Exodus 35:29). While the call for materials was a divine command, the act of giving was to be a free-will offering, motivated by a cheerful and devoted heart, not by compulsion. This principle highlights a key aspect of true worship: it must stem from an inner desire to honor God, rather than external pressure. The overwhelming generosity of the Israelites, who brought more than enough (as seen in Exodus 36:5-7), stands as a powerful testament to their willing spirit and deep devotion to the Lord.

CHRIST-CENTERED FULFILLMENT

The materials for the Tabernacle, particularly those listed in Exodus 35:6, find their ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The blue of the Tabernacle, symbolizing God's heavenly nature and majesty, points prophetically to Jesus as the Son of God, who descended from heaven (as affirmed in John 3:13) and is the very radiance of God's glory (as described in Hebrews 1:3). The purple, signifying royalty and kingship, foreshadows Jesus as the promised King of Kings and Lord of Lords (Revelation 19:16), whose kingdom, though not of this world, reigns supreme (John 18:36). The scarlet, representing life and blood atonement, powerfully prefigures Christ's sacrificial death on the cross, where His precious blood was shed once for all to take away the sin of the world (Hebrews 9:12; 1 Peter 1:18-19). The fine linen, symbolizing purity and righteousness, speaks of Jesus' sinless life and His perfect righteousness, which He imputes to believers (2 Corinthians 5:21). Finally, even the humble goats' hair, providing protection and durability, can be seen as a shadow of Christ's steadfastness and His role as our covering and protector (Colossians 3:3). In Christ, the temporary dwelling of God among His people (the Tabernacle) is replaced by the permanent indwelling of God in humanity (John 1:14), and through His redemptive work, we are made a spiritual temple where God dwells by His Spirit (Ephesians 2:21-22).

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Commentary on Exodus 35 verses 1–19

I. II. Main points1. 2. Sub-points

It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.

I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.

II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6.

III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.

IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: -

1.All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3.

2.All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. 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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