TRV
Translation
King James Version
The cloths of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons' garments, to minister in the priest's office.
Complete Jewish Bible
the garments for officiating, for serving in the Holy Place; the holy garments for Aharon the cohen; and the garments for his sons to serve in the office of cohen.
Berean Standard Bible
and the woven garments for ministering in the sanctuary, both the holy garments for Aaron the priest and the garments for his sons to serve as priests.
American Standard Version
the finely wrought garments for ministering in the holy place, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office.
World English Bible Messianic
the finely worked garments for ministering in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office.
Geneva Bible (1599)
Finally, the ministring garmentes to serue in the Sanctuarie, and the holy garmentes for Aaron the Priest, and his sonnes garmentes to minister in the Priestes office.
Young's Literal Translation
the coloured clothes to minister in the sanctuary, the holy garments for Aaron the priest, and the garments of his sons, to act as priest in.
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In the KJVVerse 2,706 of 31,102
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Commentary on Exodus 39 verses 32–43
32 ¶ Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.
33 And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets,
34 And the covering of rams' skins dyed red, and the covering of badgers' skins, and the vail of the covering,
35 The ark of the testimony, and the staves thereof, and the mercy seat,
36 The table, and all the vessels thereof, and the shewbread,
37 The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light,
38 And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle door,
39 The brasen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot,
40 The hangings of the court, his pillars, and his sockets, and the hanging for the court gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation,
41 The cloths of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons' garments, to minister in the priest's office.
42 According to all that the LORD commanded Moses, so the children of Israel made all the work.
43 And Moses did look upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them.
Observe here, I. The builders of the tabernacle made very good despatch. It was not much more than five months from the beginning to the finishing of it. Though there was a great deal of fine work about it, such as is usually the work of time, embroidering and engraving, not only in gold, but in precious stones, yet they went through with it in a little time. Church-work is usually slow work, but they made quick work of this, and yet did it with the greatest exactness imaginable. For, 1. Many hands were employed, all unanimous, and not striving with each other. This expedited the business, and made it easy. 2. The workmen were taught of God, and so were kept from making blunders, which would have retarded them. 3. The people were hearty and zealous in the work, and impatient till it was finished. God had prepared their hearts, and then the thing was done suddenly, Ch2 29:36. Resolution and industry, and a cheerful application of mind, will, by the grace of God, bring a great deal of good work to pass in a little time, in less than one would expect.
II. They punctually observed their orders, and did not in the least vary from them. They did it according to all that the Lord commanded Moses, Exo 39:32, Exo 39:42. Note, God's work must be done, in every thing, according to his own will. His institutions neither need nor admit men's inventions to make them either more beautiful or more likely to answer the intention of them. Add thou not unto his words. God is pleased with willing worship, but not with will-worship.
III. They brought all their work to Moses, and submitted it to his inspection and censure, Exo 39:33. He knew what he had ordered them to make; and now the particulars were called over, and all produced, that Moses might see both that they had made all, omitting nothing, and that they had made all according to the instructions given them, and that, if they had made a mistake in any thing, it might be forthwith rectified. Thus they showed respect to Moses, who was set over them in the Lord; not objecting that Moses did not understand such work, and therefore that there was no reason for submitting it to his judgment. No, that God who gave them so much knowledge as to do the work gave them also so much humility as to be willing to have it examined and compared with the model. Moses was in authority, and they would pay a deference to his place. The spirit of the prophets is subject to the prophets. And besides, though they knew how to do the work better than Moses, Moses had a better and more exact idea of the model than they had, and therefore they could not be well pleased with their own work, unless they had his approbation. Thus in all the services of religion we should labour to be accepted of the Lord.
IV. Moses, upon search, found all done according to the rule, Exo 39:43. Moses, both for their satisfaction and for his own, did look upon all the work, piece by piece, and behold they had done it according to the pattern shown him, for the same Being that showed him the pattern guided their hand in the work. All the copies of God's grace exactly agree with the original of his counsels: what God works in us, and by us, is the fulfilling of the good pleasure of his own goodness; and when the mystery of God shall be finished, and all his performances come to be compared with his purposes, it will appear that behold all is done according to the counsel of his own will, not one iota or tittle of which shall fall to the ground, or be varied from.
V. Moses blessed them. 1. He commended them, and signified his approbation of all they had done. He did not find fault where there was none, as some do, who think they disparage their own judgment if they do not find something amiss in the best and most accomplished performance. In all this work it is probable there might have been found here and there a stitch amiss, and a stroke awry, which would have served for an over-curious and censorious critic to animadvert upon; but Moses was too candid to notice small faults where there were no great ones. Note, All governors must be a praise to those that do well, as well as a terror to evil-doers. Why should any take a pride in being hard to be pleased? 2. He not only praised them, but prayed for them. He blessed them as one having authority, for the less is blessed of the better. We read not of any wages that Moses paid them for their work, but this blessing he gave them. For, though ordinarily the labourer be worthy of his hire, yet in this case, 1. They wrought for themselves. The honour and comfort of God's tabernacle among them would be recompence enough. If thou be wise, thou shalt be wise for thyself. 2. They had their meat from heaven on free-cost, for themselves and their families, and their raiment waxed not old upon them; so that they neither needed wages nor had reason to expect any. Freely you have received, freely give. The obligations we lie under, both in duty and interest, to serve God, should be sufficient to quicken us to our work, though we had not a reward in prospect. But, 3. This blessing, in the name of the Lord, was wages enough for all their work. Those whom God employs he will bless, and those whom he blesses are blessed indeed. The blessing he commands is life for evermore.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 32–43. 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 39:41 serves as a definitive culminating statement in the meticulous account of the Tabernacle's construction, affirming the completion of all necessary vestments and implements for the sacred priestly ministry. This verse precisely details the preparation of the "cloths of service" for handling holy objects and the "holy garments" for Aaron and his sons, underscoring the divine precision, human obedience, and spiritual readiness involved in establishing the operational framework for Israel's divinely ordained system of worship within the consecrated precincts of the Tabernacle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 39:41, while seemingly a straightforward summary, employs several literary devices to reinforce its profound message. Enumeration is evident in the precise listing of the various types of garments ("the cloths of service," "the holy garments for Aaron the priest," "and his sons' garments"), which serves to comprehensively summarize and confirm the completion of all necessary priestly attire. This detailed listing, following chapters of meticulous description, functions as a powerful form of Culmination, signifying the successful execution of God's commands and the readiness for the Tabernacle's operational phase. The verse also utilizes Metonymy, where the "garments" stand in for the entire priestly office and its multifarious functions. The clothing is not merely fabric but represents the authority, sanctity, and specific duties of those who wear them. Furthermore, the repeated emphasis throughout Exodus 39 on divine command and human obedience, brought to a climactic conclusion in this verse, creates a powerful sense of Fulfillment, demonstrating the Israelites' unwavering faithfulness in bringing God's precise architectural and ceremonial plans to fruition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 39:41 underscores profound theological truths concerning divine revelation, human obedience, and the intrinsic nature of holiness in worship. The meticulous detail in God's instructions for the Tabernacle and its priestly garments, followed by the Israelites' faithful execution, powerfully highlights God's absolute sovereignty over worship and the non-negotiable necessity of approaching Him strictly on His terms, not according to human invention or preference. The "holy garments" signify the absolute purity, consecration, and divine equipping required for those who mediate between a holy God and sinful humanity, pointing directly to the inherent holiness of God Himself. This comprehensive preparation for ministry emphasizes that service to God is not arbitrary or casual but demands specific divine equipping and human readiness, reflecting a God of perfect order, beauty, and purposeful design. The completion of these items signifies the readiness for a structured, divinely ordained system of atonement and communion, which profoundly prefigures the ultimate provision for humanity's access to God through a greater high priest.
REFLECTION AND APPLICATION
Exodus 39:41, while detailing ancient priestly attire and ceremonial readiness, offers timeless and profound principles for contemporary believers. The emphasis on meticulous preparation and divine specification for service reminds us that our worship, ministry, and indeed our entire lives, should be characterized by intentionality, excellence, reverence, and a deep understanding of God's will, rather than casualness or self-direction. Just as the Levitical priests were physically clothed for their sacred duties, we, as New Testament believers, are called to be spiritually "clothed" in righteousness, truth, and the full armor of God as we engage in our spiritual service as part of a "royal priesthood" (1 Peter 2:9). This verse challenges us to profoundly consider the "garments" of our heart, our attitudes, and our spiritual readiness when we approach God in prayer, worship, or service. Are we prepared, consecrated, and attentive to His revealed will, or do we approach Him on our own terms, with unexamined motives? The completion of these garments signifies readiness for divinely appointed ministry, prompting us to ask if we are actively seeking to be equipped by the Holy Spirit and prepared to fulfill the unique calling God has placed on our lives within the body of Christ. Our service, like that of the ancient priests, should consistently reflect the glory, holiness, and character of the God whom we serve.
Questions for Reflection
FAQ
What is the fundamental difference between "cloths of service" and "holy garments" as described in Exodus 39:41?
Answer: The "cloths of service" (Hebrew: bigde ha-sharad) were specific, often plainer, garments or coverings used by the priests primarily when handling or transporting the most sacred objects of the Tabernacle, such as the Ark of the Covenant, the altar, or the lampstand, especially during the wilderness journeys. Their purpose was functional and protective, ensuring the sanctity of the holy objects during practical tasks and preventing unauthorized or unclean contact. In contrast, the "holy garments" (Hebrew: bigde ha-kodesh) were the distinct, elaborate vestments worn by Aaron as the High Priest (e.g., the ephod, breastplate, robe) and the simpler, yet consecrated, attire for his sons, the regular priests (e.g., tunics, sashes, caps). These "holy garments" were worn during their regular ministry within the Tabernacle, symbolizing their consecrated status, the glory of their office, and the purity required to approach God on behalf of the people, as meticulously detailed in Exodus 28.
Why was such an extraordinary level of meticulous detail required for the construction of the Tabernacle and its priestly garments?
Answer: The extraordinary level of meticulous detail in the divine instructions for the Tabernacle and priestly garments, as seen throughout Exodus 25-31 and their subsequent construction in Exodus 35-39, served several crucial theological and practical purposes. Firstly, it profoundly underscored God's absolute holiness, transcendence, and sovereign authority, emphasizing that humanity could only approach Him on His own terms, not according to human invention or convenience. Secondly, it revealed God's desire for perfect order, beauty, and excellence in worship, reflecting His own flawless character and glory. Thirdly, every minute detail, from the specific materials to the precise design elements, was imbued with rich symbolic meaning, teaching the Israelites profound truths about atonement, mediation, God's covenant faithfulness, and His desire for intimate presence among them. Finally, the precise adherence to these intricate instructions demonstrated the Israelites' obedience and faithfulness to the covenant, establishing a pattern of worship and a distinct identity that would set them apart as God's chosen people.
CHRIST-CENTERED FULFILLMENT
Exodus 39:41, with its profound focus on the completion of the priestly garments for sacred service, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "holy garments" of Aaron and his sons, meticulously crafted and consecrated for their mediatorial role, powerfully foreshadow the perfect, singular, and eternal High Priesthood of Jesus. Unlike the Levitical priests, who needed specific garments to cover their own inherent imperfections and were limited by mortality, Jesus, as our great High Priest, required no such external covering, for He is inherently pure, holy, and utterly without sin (Hebrews 7:26-28). His "garment" is His own perfect righteousness and His sinless life, which He offered as the ultimate, once-for-all sacrifice on the cross. The "cloths of service" used for handling the holy things of the Tabernacle also point to Christ, who not only perfectly handled the sacred things of God but is the very embodiment of God's holiness and presence among us. He is the true and living Tabernacle, the Word made flesh who "dwelt among us" (John 1:14), and through His finished work, He has consecrated a new and living way for all believers to enter the holiest presence of God, a way torn open by His flesh (Hebrews 10:19-20). Thus, the elaborate preparations for an earthly, temporary priesthood culminate in Christ, who perfectly fulfills every aspect of the priestly office, enabling all who believe to become part of a "royal priesthood" (1 Peter 2:9), clothed in His righteousness and empowered by His Spirit to offer spiritual sacrifices of worship and service that are acceptable to God through Him (Romans 12:1).