(1-37) The sacred tent which was to form the "House of God," or temple, for Israel during the continuance of the people in the wilderness, and which in point of fact served them for a national sanctuary until the construction of the first temple by Solomon, is described in this chapter with a minuteness which leaves little to be desired. It is called ham-mishkan, "the dwelling," and ha-'ohel, "the tent" (Exodus 26:36)--the former from its purpose, as being the place where God "dwelt" in a peculiar manner (Exodus 25:22); the latter from its shape and general construction, which resembled those of other tents of the period. The necessary foundation was a framework of wood. This consisted of five "pillars," or tent-poles, in front (Exodus 26:37), graduated in height to suit the slope of the roof, and doubtless five similar ones at the back, though these are not mentioned. A ridge-pole must have connected the two central tent-poles, and over this ridge-pole the covering of the tent, which was of goats'-hair (Exodus 26:7), was no doubt strained in the ordinary way by means of cords and "pins," or tent-pegs (Exodus 35:18). Thus an oblong square space was roofed over, which seems to have been sixty feet long by thirty broad. Within this "tent" ('ohel) was placed the "dwelling" (mishkan). The "dwelling" was a space forty-five feet long by fifteen broad, enclosed on three sides by walls of boards (Exodus 26:18-25), and opening in front into a sort of porch formed by the projection of the "tent" beyond the "dwelling." Towards the open air this porch was closed, wholly or partially, by a curtain (Exodus 26:36). The "dwelling" was roofed over by another "curtain," or "hanging," of bright colours and rich materials (Exodus 26:1-6). It was divided into two portions, called respectively "the Holy Place," and "the Holy of Holies"--the former towards the porch, the latter away from it. These two places were separated by a "vail" hung upon four pillars (Exodus 26:31-32). Their relative size is uncertain; but it may be suspected that the Holy of Holies was the smaller of the two, and conjectured that the proportion was as one to two, the Holy of Holies being a square of fifteen feet, and the Holy Place an oblong, thirty feet long by fifteen. The whole structure was placed within an area called "the Court of the Tabernacle," which is described in the next chapter.
1. THE FINE LINEN COVERING.
(1) The tabernacle.--Literally, the dwelling (see Exodus 25:9, where mishkan first occurs). It is a derivative from shakan, translated by "dwell" in the preceding verse.
Ten curtains.--The same word (y?ri'ah) is used for the constituent parts of the covering, and for the entire covering, or, at any rate, for each of the two halves into which it was divided (Exodus 26:4-5). In the first use, it corresponds to what we should call "a breadth."
Fine twined linen--i.e., linen thread formed by twisting several distinct strands together. Egyptian thread was ordinarily of this character.
Blue, and purple, and scarlet.--See the Notes on Exodus 25:4.
Cherubims of cunning work.--Rather, cherubim, the work of a cunning weaver. Ma'aseh khosheb and ma'aseh rokem (Exodus 26:36) seem to be contrasted one with the other, the former signifying work where the patterning was inwoven, the latter where it was embroidered with the needle. The inweaving of patterns or figures was well understood in Egypt (Herod, iii. 47; Plin. H. N., viii. 48).
Verses 1-37. - THE TABERNACLE. The sacred furniture which the tabernacle was to contain having been described, with the exception of the "altar of incense" the description of which is reserved for ch 30. (vers. 1-10)-directions were next given for the sacred structure itself. This was to consist of three main things -
1. A quadrangular enclosure thirty cubits long by ten broad, open at one end, and on the other three sides enclosed by boards of acacia-wood overlaid with gold - called the mishkan, or "the dwelling-place," in our version usually translated "tabernacle."
2. A tent of goat's hair, supported upon poles, and stretched by means of ropes and tent-pegs in the ordinary manner over the mishkan. This is called the ohel - which is the usual word for a "tent" in Hebrew, and is so translated generally (Genesis 4:20; Genesis 9:21; 13:31; 18:1, etc.), though in this chapter, unfortunately, "covering" (ver. 7); and
3. A "covering" - mikseh, to be placed over the ohel, composed of rams' skins dyed red, and seals' skins (ver. 14). Subordinate parts of the structure were -
(a) The sockets, or bases, which were to receive and support the upright boards (vers. 19-25);
(b) The bars which were to hold the boards together (vers. 26-29);
(c) The veil, stretched on pillars, which was to be hung across the" dwelling-house," and to separate it into two parts, the "holy place" and the "holy of holies" (vers. 31-33); and
(d) The curtain or "hanging" at the open end of the "dwelling-place," where there were no boards, which was intended to close that side of the structure when necessary (vers. 36, 37). The fine linen covering (vers. 1-6). Verse 1. - Thou shalt make the tabernacle with ten curtains. These "ten curtains" are explained in the verses which follow to be ten "breadths," so fastened together as to form practically a single curtain or awning, which constituted the cieling or inner covering of the tabernacle. The mode of its arrangement is not quite certain. Some suppose that it was really a part of the "tent," being laid over the same framework as the goats' hair curtain (Fergusson, Cook); others believe it to have been strained across the mishkan and fastened to the top of the boards on either side, thence depending, either inside or outside (Bahr, Keil). The former supposition appears the more probable. Fine twined linen is linen the threads of which are formed of several fine strands twisted together. This is often the case with Egyptian linen. On blue and purple and scarlet, see the comment upon Exodus 25:4. Cherubims of cunning work. Rather, "cherubim, the work of a skilled weaver." Figures of cherubs were to be woven into the hangings in the loom itself, not embroidered upon them afterwards.
26:1-6 God manifested his presence among the Israelites in a tabernacle or tent, because of their condition in the wilderness. God suits the tokens of his favour, and the gifts of his grace, to his people's state and wants. The curtains of the tabernacle were to be very rich. They were to be embroidered with cherubim, signifying that the angels of God pitch their tents round about the church, Ps 34:7.
Moreover, thou shalt make the tabernacle,.... Which he was ordered to make before, the pattern of which was shown him in the mount: this was an habitation for God to dwell in, as the word properly signifies, and into which the furniture before described was to be put; this tabernacle was a type both of the human nature of Christ, which is the true tabernacle which God pitched, and not man, the greater and more perfect one, Hebrews 8:2 in which the fulness of the Godhead dwells bodily, where the glory of God is seen, in whom he grants his gracious presence to his people, and accepts of them and their sacrifices of prayer and praise; and also of the church of God, Psalm 43:3. Here Jehovah dwells, grants his presence to his people, and comes and blesses them; here he is worshipped, and spiritual sacrifices are offered up to him with acceptance: the tabernacle of Moses was made
with ten curtains of fine twined linen, and blue, and purple, and scarlet; the ground of these curtains was fine linen, twined or doubled: and the Jewish writers, as Maimonides, Ben Gersom, and others, say it was six times doubled, the word "Shesh", here used, signifying six; and this was interwoven with threads of yarn dyed blue, purple, and scarlet; according to Jarchi, the threads of which this tapestry was made were twenty four times doubled: he observes,"there were four sorts in every thread, one thread of fine linen, and three of wool, and every thread was doubled six times; lo, the four sorts, when they were twined together, there were twenty four double to a thread;''which if so, must make a stuff of a very great consistence and stiffness. This, as applied to the human nature of Christ, the fine linen may denote the purity of it; the various colours the different graces of the Spirit, with which it is adorned; or else the wounds, bruises, bloodshed, sufferings and death he endured in it: as applied to the church, may signify the clothing of the saints with the righteousness of Christ, that fine linen clean and white, and their being washed in his precious blood, and beautified with the graces of his Spirit:
with cherubim of cunning work shall thou make them; that is, with figures like those of the cherubim on the mercy seat, so disposed by the curious art and contrivance of the weaver, as to appear on both sides of this tapestry; for this was not wrought by a needle, which only shows the figure on one side, but by weaving, as Jarchi observes; and who says, that there was one figure on one side, and another on another; as, for instance, a lion on one side, and an eagle on the other; or, which is more likely, the same figure was seen on both sides, as Maimonides affirms, who says (e), the work called Chosheb (which is what is here spoken of) is that whose figures appear on both sides, before and behind: this in the mystical sense may point either to the ministration of angels to Christ in his human nature, and to his people the heirs of salvation; or else to the service of Gospel ministers, done for the honour and glory of Christ, and the good of his church and people: Josephus (f) thinks these curtains had a mystical meaning in them, and represent the nature of the elements, and so Philo (g).
(e) Hilchot Cele Hamikdash, c. 8. sect. 15. (f) Antiqu. l. 3. c. 7. sect. 7. (g) De Vita Mosis, l. 3. p. 667.
THE TABERNACLE.
(1-37) The sacred tent which was to form the "House of God," or temple, for Israel during the continuance of the people in the wilderness, and which in point of fact served them for a national sanctuary until the construction of the first temple by Solomon, is described in this chapter with a minuteness which leaves little to be desired. It is called ham-mishkan, "the dwelling," and ha-'ohel, "the tent" (Exodus 26:36)--the former from its purpose, as being the place where God "dwelt" in a peculiar manner (Exodus 25:22); the latter from its shape and general construction, which resembled those of other tents of the period. The necessary foundation was a framework of wood. This consisted of five "pillars," or tent-poles, in front (Exodus 26:37), graduated in height to suit the slope of the roof, and doubtless five similar ones at the back, though these are not mentioned. A ridge-pole must have connected the two central tent-poles, and over this ridge-pole the covering of the tent, which was of goats'-hair (Exodus 26:7), was no doubt strained in the ordinary way by means of cords and "pins," or tent-pegs (Exodus 35:18). Thus an oblong square space was roofed over, which seems to have been sixty feet long by thirty broad. Within this "tent" ('ohel) was placed the "dwelling" (mishkan). The "dwelling" was a space forty-five feet long by fifteen broad, enclosed on three sides by walls of boards (Exodus 26:18-25), and opening in front into a sort of porch formed by the projection of the "tent" beyond the "dwelling." Towards the open air this porch was closed, wholly or partially, by a curtain (Exodus 26:36). The "dwelling" was roofed over by another "curtain," or "hanging," of bright colours and rich materials (Exodus 26:1-6). It was divided into two portions, called respectively "the Holy Place," and "the Holy of Holies"--the former towards the porch, the latter away from it. These two places were separated by a "vail" hung upon four pillars (Exodus 26:31-32). Their relative size is uncertain; but it may be suspected that the Holy of Holies was the smaller of the two, and conjectured that the proportion was as one to two, the Holy of Holies being a square of fifteen feet, and the Holy Place an oblong, thirty feet long by fifteen. The whole structure was placed within an area called "the Court of the Tabernacle," which is described in the next chapter.
1. THE FINE LINEN COVERING.
(1) The tabernacle.--Literally, the dwelling (see Exodus 25:9, where mishkan first occurs). It is a derivative from shakan, translated by "dwell" in the preceding verse.
Ten curtains.--The same word (y?ri'ah) is used for the constituent parts of the covering, and for the entire covering, or, at any rate, for each of the two halves into which it was divided (Exodus 26:4-5). In the first use, it corresponds to what we should call "a breadth."
Fine twined linen--i.e., linen thread formed by twisting several distinct strands together. Egyptian thread was ordinarily of this character.
Blue, and purple, and scarlet.--See the Notes on Exodus 25:4.
Cherubims of cunning work.--Rather, cherubim, the work of a cunning weaver. Ma'aseh khosheb and ma'aseh rokem (Exodus 26:36) seem to be contrasted one with the other, the former signifying work where the patterning was inwoven, the latter where it was embroidered with the needle. The inweaving of patterns or figures was well understood in Egypt (Herod, iii. 47; Plin. H. N., viii. 48).
1. A quadrangular enclosure thirty cubits long by ten broad, open at one end, and on the other three sides enclosed by boards of acacia-wood overlaid with gold - called the mishkan, or "the dwelling-place," in our version usually translated "tabernacle."
2. A tent of goat's hair, supported upon poles, and stretched by means of ropes and tent-pegs in the ordinary manner over the mishkan. This is called the ohel - which is the usual word for a "tent" in Hebrew, and is so translated generally (Genesis 4:20; Genesis 9:21; 13:31; 18:1, etc.), though in this chapter, unfortunately, "covering" (ver. 7); and
3. A "covering" - mikseh, to be placed over the ohel, composed of rams' skins dyed red, and seals' skins (ver. 14). Subordinate parts of the structure were -
(a) The sockets, or bases, which were to receive and support the upright boards (vers. 19-25);
(b) The bars which were to hold the boards together (vers. 26-29);
(c) The veil, stretched on pillars, which was to be hung across the" dwelling-house," and to separate it into two parts, the "holy place" and the "holy of holies" (vers. 31-33); and
(d) The curtain or "hanging" at the open end of the "dwelling-place," where there were no boards, which was intended to close that side of the structure when necessary (vers. 36, 37). The fine linen covering (vers. 1-6). Verse 1. - Thou shalt make the tabernacle with ten curtains. These "ten curtains" are explained in the verses which follow to be ten "breadths," so fastened together as to form practically a single curtain or awning, which constituted the cieling or inner covering of the tabernacle. The mode of its arrangement is not quite certain. Some suppose that it was really a part of the "tent," being laid over the same framework as the goats' hair curtain (Fergusson, Cook); others believe it to have been strained across the mishkan and fastened to the top of the boards on either side, thence depending, either inside or outside (Bahr, Keil). The former supposition appears the more probable. Fine twined linen is linen the threads of which are formed of several fine strands twisted together. This is often the case with Egyptian linen. On blue and purple and scarlet, see the comment upon Exodus 25:4. Cherubims of cunning work. Rather, "cherubim, the work of a skilled weaver." Figures of cherubs were to be woven into the hangings in the loom itself, not embroidered upon them afterwards.
with ten curtains of fine twined linen, and blue, and purple, and scarlet; the ground of these curtains was fine linen, twined or doubled: and the Jewish writers, as Maimonides, Ben Gersom, and others, say it was six times doubled, the word "Shesh", here used, signifying six; and this was interwoven with threads of yarn dyed blue, purple, and scarlet; according to Jarchi, the threads of which this tapestry was made were twenty four times doubled: he observes,"there were four sorts in every thread, one thread of fine linen, and three of wool, and every thread was doubled six times; lo, the four sorts, when they were twined together, there were twenty four double to a thread;''which if so, must make a stuff of a very great consistence and stiffness. This, as applied to the human nature of Christ, the fine linen may denote the purity of it; the various colours the different graces of the Spirit, with which it is adorned; or else the wounds, bruises, bloodshed, sufferings and death he endured in it: as applied to the church, may signify the clothing of the saints with the righteousness of Christ, that fine linen clean and white, and their being washed in his precious blood, and beautified with the graces of his Spirit:
with cherubim of cunning work shall thou make them; that is, with figures like those of the cherubim on the mercy seat, so disposed by the curious art and contrivance of the weaver, as to appear on both sides of this tapestry; for this was not wrought by a needle, which only shows the figure on one side, but by weaving, as Jarchi observes; and who says, that there was one figure on one side, and another on another; as, for instance, a lion on one side, and an eagle on the other; or, which is more likely, the same figure was seen on both sides, as Maimonides affirms, who says (e), the work called Chosheb (which is what is here spoken of) is that whose figures appear on both sides, before and behind: this in the mystical sense may point either to the ministration of angels to Christ in his human nature, and to his people the heirs of salvation; or else to the service of Gospel ministers, done for the honour and glory of Christ, and the good of his church and people: Josephus (f) thinks these curtains had a mystical meaning in them, and represent the nature of the elements, and so Philo (g).
(e) Hilchot Cele Hamikdash, c. 8. sect. 15. (f) Antiqu. l. 3. c. 7. sect. 7. (g) De Vita Mosis, l. 3. p. 667.