What number verse is Exodus 39:23 in the Bible?

Exodus 39:23 is the 2,688th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 39:23 sits at position 2,688.

39:2239:22

Exodus 39:23

Q: What exactly was an "habergeon" and why is it used as a comparison here?

An "habergeon" (Hebrew: tachărâʼ) was a type of defensive armor, often a coat of mail or a reinforced garment worn for protection, particularly over the chest and shoulders. It was known for its strength and ability to withstand impact and tearing. The comparison in Exodus 39:23 is not to suggest the robe was armor, but to emphasize the exceptional strength and reinforcement of its neck opening. Just as a soldier's habergeon was built to be unyielding and durable, so too was the High Priest's robe designed with a robust, untearable collar, ensuring it would maintain its integrity under stress and symbolizing its sacred, enduring purpose in the Tabernacle service.

39:2439:24

Translation

King James Version

And there was an hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend.

Ask

KJV (with Strong's)

And there was an hole ^H6310 in the midst ^H8432 of the robe ^H4598, as the hole ^H6310 of an habergeon ^H8473, with a band ^H8193 round about ^H5439 the hole ^H6310, that it should not rend ^H7167.

Ask

Complete Jewish Bible

with its opening in the middle, like that of a coat of mail, and with a border around the opening, so that it wouldn't tear.

Ask

Berean Standard Bible

with an opening in the center of the robe like that of a garment, with a collar around the opening so that it would not tear.

Ask

American Standard Version

and the hole of the robe in the midst thereof, as the hole of a coat of mail, with a binding round about the hole of it, that it should not be rent.

Ask

World English Bible Messianic

The opening of the robe in its midst was like the opening of a coat of mail, with a binding around its opening, that it should not be torn.

Ask

Geneva Bible (1599)

And the hole of the robe was in the middes of it, as the coller of an habergeon, with an edge about the coller, that it shoulde not rent.

Ask

Young's Literal Translation

and the opening of the upper robe is in its midst, as the opening of a habergeon, a border is to its opening round about, it is not rent;

Ask

See on the biblical-era map

The Kingdom of Egypt in the Time of Moses View full PDF

Building Plan: The Tabernacle View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 2,688 of 31,102

Study This Verse

SUMMARY

Exodus 39:23 meticulously describes the construction of the High Priest's blue robe, specifically focusing on the reinforced opening for the head. This detail underscores the divine imperative for precision, durability, and integrity in every aspect of the priestly garments. The design ensured the robe would withstand constant use without tearing, thereby symbolizing the sacredness, resilience, and enduring nature of the High Priest's mediatorial service in the Tabernacle.

CONTEXT

Literary Context: This verse is situated within Exodus 39, a chapter dedicated to detailing the faithful execution of God's commands for the Tabernacle and priestly garments. It immediately follows the general description of the robe of the ephod in Exodus 39:22 and precedes the elaborate description of its hem, adorned with pomegranates and bells in Exodus 39:24-26. The entire chapter serves as a powerful testament to Israel's meticulous obedience to God's precise instructions, echoing the earlier divine blueprint found in Exodus 28, particularly the specific directives for the robe in Exodus 28:31-35. The recurring refrain, "as the Lord commanded Moses" (e.g., Exodus 39:1, Exodus 39:5, Exodus 39:7, Exodus 39:21, Exodus 39:26, Exodus 39:29, Exodus 39:31, Exodus 39:32), underscores the overarching theme of precise adherence to divine instruction, which is central to the Tabernacle narrative.
Historical & Cultural Context: In the ancient Near East, priestly attire was never merely functional; it was deeply symbolic, conveying the wearer's status, sacred function, and connection to the divine realm. For Israel, the High Priest's garments were uniquely prescribed by Yahweh, setting him apart as the primary mediator between God and His covenant people. The blue robe, worn directly beneath the ephod and breastplate, was a foundational layer, and its structural integrity was absolutely paramount for the High Priest's regular, demanding duties within the Tabernacle. The comparison of its neck opening to an "habergeon" (a type of defensive armor) would have immediately resonated with an audience familiar with the necessity of robust, durable construction for critical items. This meticulous attention to detail in the sacred vestments reflects a broader cultural understanding that objects and rituals consecrated to the divine demanded the highest quality and precision, a principle elevated to divine command in Israel's worship, emphasizing that God's holiness required perfection in all things pertaining to His service.
Key Themes: Exodus 39:23 contributes significantly to several key themes woven throughout the Tabernacle narrative. Foremost is the theme of Divine Precision and Human Obedience, where every detail, no matter how small, is divinely commanded and faithfully executed by human artisans. The integrity and durability of the robe also underscore the theme of Holiness and Consecration, as the High Priest's garments were set apart for sacred use, reflecting the perfection required in God's presence. Furthermore, the robe's design, "that it should not rend," subtly points to the Enduring Nature of the Covenant and Priesthood, symbolizing the unbroken communion between God and His people that the High Priest's ministry facilitated. This meticulous care for the physical garment foreshadows the spiritual integrity required of those who minister before a holy God, a principle echoed in later prophetic calls for pure worship and righteous living (e.g., Malachi 1:6-8).

EXPOSITION AND ANALYSIS

Key Word Analysis

Hole (Hebrew, peh, H6310): Meaning "the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side." In this context, peh refers to the neck opening of the robe. The use of this word emphasizes that this was not merely a simple slit but a carefully designed and shaped aperture, akin to the opening of a vessel or a garment, specifically crafted and reinforced for its function.
Habergeon (Hebrew, tachărâʼ, H8473): Meaning "a linen corslet (as white or hollow)." This term refers to a coat of mail or a piece of defensive armor, specifically a breastplate or a padded garment worn under armor, known for its strength. Its inclusion here is not to suggest the robe was armor, but to draw a powerful simile regarding the strength and reinforcement of the opening. It implies a collar or neck-hole designed with the same robust, unyielding quality found in protective military gear, ensuring it would not easily tear.
Rend (Hebrew, qâraʻ, H7167): A primitive root meaning "to tear, literally or figuratively (revile, paint the eyes, as if enlarging them)." Its negative use ("that it should not rend") highlights the primary concern for the garment's durability. The High Priest's robe, being central to his service, needed to be perpetually intact, symbolizing the unbroken nature of his mediatorial role and the integrity of the worship he facilitated.

Verse Breakdown

"And [there was] an hole in the midst of the robe": This clause establishes the central feature of the verse – the neck opening of the High Priest's blue robe. The phrase "in the midst" indicates that this opening was centrally placed, precisely designed for the High Priest's head to pass through, ensuring proper fit and alignment for the sacred vestment.
"as the hole of an habergeon": This is a crucial simile, comparing the construction of the robe's neck opening to that of a protective garment or coat of mail. It implies that the opening was not merely cut but was strongly reinforced, possibly with a thick weave or a padded collar. The comparison emphasizes the extreme durability and structural integrity required, akin to military-grade protection, ensuring it could withstand repeated stress.
"[with] a band round about the hole": This specifies the method of reinforcement. A woven or sewn band, likely of the same blue material, encircled the entire opening. This band served to prevent fraying, provide additional strength, and maintain the shape of the opening, much like a modern collar or reinforced seam, ensuring its integrity despite constant donning and doffing.
"that it should not rend": This clause explicitly states the ultimate purpose of the meticulous design and reinforcement. The primary goal was to prevent the robe from tearing. In ancient Israelite culture, a torn garment could symbolize imperfection, defilement, or even a curse. For the High Priest, any blemish on his sacred attire would compromise his ability to mediate, thus the integrity of the robe was paramount to the integrity of his sacred service before God.

Literary Devices

The primary literary device employed in Exodus 39:23 is Simile, vividly presented in the phrase "as the hole of an habergeon." This comparison effectively conveys the intended strength and durability of the robe's neck opening by likening it to a piece of protective armor, known for its robust construction. While the robe itself is not armor, the quality of its reinforcement is analogized to armor, emphasizing its resilience. Beyond this direct comparison, the entire detailed description carries profound Symbolism. The integrity and durability of the High Priest's robe symbolize the integrity required of the High Priest himself, the enduring nature of the covenant relationship he mediated, and the perfection demanded in God's presence. A flawless, untorn garment reflects the wholeness and sacredness of the priestly office and the divine order of worship. Furthermore, the meticulous detail in this verse highlights a pervasive Thematic Emphasis throughout the Tabernacle narrative: the divine insistence on precision and human obedience in all matters pertaining to God's holy dwelling and service.

THEOLOGICAL AND THEMATIC CONNECTIONS

The precise instructions for the High Priest's robe, particularly the reinforced opening designed "that it should not rend," underscore profound theological truths about God's character and His expectations for worship. It reveals God's demand for excellence, integrity, and wholeness in all matters pertaining to His worship and service. The robe's durability symbolizes the enduring nature of the High Priest's mediatorial role and the unbroken communion between God and His people, which was to be upheld through his consecrated service. This meticulous attention to detail reflects the divine order and the sacredness of the Tabernacle, where every element was to be perfect and consecrated for holy use, mirroring the spiritual integrity expected of those who ministered before a holy God. This principle extends to the quality of our offerings and service to God, emphasizing that He deserves our very best.

REFLECTION AND APPLICATION

The detailed construction of the High Priest's robe, particularly the reinforced opening designed not to rend, offers a powerful lesson for believers today. It reminds us that God is a God of order and excellence, desiring not merely our effort, but our very best in all things, especially in our service and devotion to Him. Just as the physical integrity of the robe was crucial for the High Priest's function, so too is the spiritual integrity of believers essential for effective ministry and witness. Our faith, character, and commitment should be built with such spiritual "reinforcement" that they do not "rend" under the pressures, temptations, or trials of life. This calls us to cultivate spiritual resilience, a steadfastness rooted in God's Word and sustained by the Holy Spirit, ensuring our lives reflect the enduring holiness and faithfulness of our God. We are called to live lives of integrity, where our inner convictions match our outward conduct, making us effective vessels for God's purposes.

Questions for Reflection

In what areas of my life or service to God might I be tempted to offer less than my best, and how can I cultivate a spirit of divine precision and excellence?
What "bands" or spiritual disciplines (e.g., prayer, Scripture study, community, accountability) can I implement to strengthen my faith and character, preventing them from "rending" under pressure?
How does the emphasis on the High Priest's garment integrity challenge or affirm my understanding of personal holiness and its importance in my walk with God?

FAQ

Why was it so important that the robe "should not rend"?

Answer: The integrity of the High Priest's robe was paramount for several reasons. First, a torn garment could symbolize imperfection, defilement, or even a curse in ancient Israelite culture (e.g., Genesis 37:34). For the High Priest, who represented the holiness of God before the people and the people before God, any blemish on his sacred attire would compromise his ability to mediate. Second, it ensured the robe's durability for repeated use in the demanding rituals of the Tabernacle. The High Priest served daily, and his garments needed to withstand constant donning and doffing. Finally, it underscored the divine demand for perfection and wholeness in all things pertaining to God's presence and worship, reflecting His own flawless character and the sacredness of the priestly office.

What exactly was an "habergeon" and why is it used as a comparison here?

Answer: An "habergeon" (Hebrew: tachărâʼ) was a type of defensive armor, often a coat of mail or a reinforced garment worn for protection, particularly over the chest and shoulders. It was known for its strength and ability to withstand impact and tearing. The comparison in Exodus 39:23 is not to suggest the robe was armor, but to emphasize the exceptional strength and reinforcement of its neck opening. Just as a soldier's habergeon was built to be unyielding and durable, so too was the High Priest's robe designed with a robust, untearable collar, ensuring it would maintain its integrity under stress and symbolizing its sacred, enduring purpose in the Tabernacle service.

CHRIST-CENTERED FULFILLMENT

The meticulous construction of the High Priest's robe, particularly its reinforced opening designed "that it should not rend," powerfully foreshadows the perfect and enduring priesthood of Jesus Christ. The Old Testament High Priest, with his carefully crafted garments and temporary service, served as a type, a provisional shadow pointing to the ultimate reality of Christ. Unlike the High Priest's robe, which, despite its meticulous design, was still a perishable garment worn by a fallible man, Christ's "robe" of righteousness and His priesthood are eternally flawless and incorruptible. His sacrifice on the cross, unlike the repeated sacrifices offered by human priests, was a perfect, once-for-all act that established an everlasting covenant, as beautifully articulated in Hebrews 9:11-12. The integrity of the robe symbolized the required integrity of the human priest; Christ is perfect integrity, the spotless Lamb of God whose "garment" of sinless humanity was never torn by sin or imperfection. He is our High Priest forever, providing a way for us to draw near to God with confidence, through His perfect and abiding intercession, as described in Hebrews 7:24-25. Through Him, we have access to a new and living way, not through a torn veil, but through His flesh, which was torn for us, granting us eternal access to God's presence (Hebrews 10:19-20).

Copy as

Commentary on Exodus 39 verses 1–31

1 ¶ And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.

2 And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen.

3 And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work.

4 They made shoulderpieces for it, to couple it together: by the two edges was it coupled together.

5 And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.

6 And they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel.

7 And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the LORD commanded Moses.

8 And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and purple, and scarlet, and fine twined linen.

9 It was foursquare; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being doubled.

10 And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row.

11 And the second row, an emerald, a sapphire, and a diamond.

12 And the third row, a ligure, an agate, and an amethyst.

13 And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings.

14 And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.

15 And they made upon the breastplate chains at the ends, of wreathen work of pure gold.

16 And they made two ouches of gold, and two gold rings; and put the two rings in the two ends of the breastplate.

17 And they put the two wreathen chains of gold in the two rings on the ends of the breastplate.

18 And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulderpieces of the ephod, before it.

19 And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward.

20 And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.

21 And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses.

22 And he made the robe of the ephod of woven work, all of blue.

23 And there was an hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend.

24 And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen.

25 And they made bells of pure gold, and put the bells between the pomegranates upon the hem of the robe, round about between the pomegranates;

26 A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as the LORD commanded Moses.

27 And they made coats of fine linen of woven work for Aaron, and for his sons,

28 And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen,

29 And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the LORD commanded Moses.

30 And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE LORD.

31 And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the LORD commanded Moses.

In this account of the making of the priests' garments, according to the instructions given (ch. 28), we may observe, 1. That the priests' garments are called here clothes of service, Exo 39:1. Note, Those that wear robes of honour must look upon them as clothes of service; for from those upon whom honour is put service is expected. It is said of those that are arrayed in white robes that they are before the throne of God, and serve him day and night in his temple, Rev 7:13, Rev 7:15. Holy garments were not made for men to sleep in, or to strut in, but to do service in; and then they are indeed for glory and beauty. The Son of man himself came not to be ministered unto, but to minister. 2. That all the six paragraphs here, which give a distinct account of the making of these holy garments, conclude with those words, as the Lord commanded Moses, Exo 39:5, Exo 39:7, Exo 39:21, Exo 39:26, Exo 39:29, Exo 39:31. The like is not in any of the foregoing accounts, as if in these, more than any other of the appurtenances of the tabernacle, they had a particular regard to the divine appointment, both for warrant and for direction. It is an intimation to all the Lord's ministers to make the word of God their rule in all their ministrations, and to act in observance of and obedience to the command of God. 3. That these garments, in conformity to the rest of the furniture of the tabernacle, were very rich and splendid; the church in its infancy was thus taught, thus pleased, with the rudiments of this world; but now under the gospel, which is the ministration of the Spirit, to affect and impose such pompous habits as the church of Rome does, under pretence of decency and instruction, is to betray the liberty wherewith Christ has made us free, and to entangle the church again in the bondage of those carnal ordinances which were imposed only till the time of reformation. 4. That they were all shadows of good things to come, but the substance is Christ, and the grace of the gospel; when therefore the substance has come, it is a jest to be fond of the shadow. (1.) Christ is our great high-priest; when he undertook the work of our redemption, he put on the clothes of service - he arrayed himself with the gifts and graces of the Spirit, which he received not by measure - girded himself with the curious girdle of resolution, to go through with his undertaking - charged himself with the curious girdle of resolution, to go through with his undertaking - charged himself with all God's spiritual Israel, bore them on his shoulders, carried them in his bosom, laid them near his heart, engraved them on the palms of his hands, and presented them in the breast-plate of judgment unto his Father. And (lastly) he crowned himself with holiness to the Lord, consecrating his whole undertaking to the honour of his Father's holiness: now consider how great this man is. (2.) True believers are spiritual priests. The clean linen with which all their clothes of service must be made is the righteousness of saints (Rev 19:8), and Holiness to the Lord must be so written upon their foreheads that all who converse with them may see, and say, that they bear the image of God's holiness, and are devoted to the praise of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–31. 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 39:23 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.